Somos 
Primos

 

Editor: 
Mimi Lozano ©2000-2015



2015 New Year Greeting
from Javier Tobón Gónima
Bogota, Columbia
Click


To receive a free monthly notification when the new issue is available online, email:  mimilozano@aol.com  

 

Table of Contents

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

Education
Culture
Books. Print and Media

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

Southwestern US

Texas

Middle America
East Coast
African-American
Indigenous
Sephardic
Archaeology
Mexico
Caribbean Region
Central & South America
Philippines
Spain
International

 

Search all 15 years of previous issues of Somos Primos on a specific surname, topic  or location  >   http://www.somosprimos.com/sitesearch.htm 
 
Somos Primos Advisors   
Mimi Lozano, Editor
Mercy Bautista Olvera
Roberto Calderon, Ph,D.
Bill Carmena
Lila Guzman, Ph.D
John Inclan
Galal Kernahan
Juan Marinez
J.V. Martinez, Ph.D
Dorinda Moreno
Rafael Ojeda
Ángel Custodio Rebollo
Tony Santiago
John P. Schmal

Contributors to March  2014  
Rodolfo F. Acuna, Ph.D.
Edwardo Arechabala Alcantar
Gustavo Arellano
Mercy Bautista Olvera

Eddie AAA Calderón, Ph.D. 
Roberto Calderon, Ph.D.
Rosie Carbo
José Antonio Crespo-Francés
Ernesto Euribe
Ray J. de Aragon
Felipe de Ortego y Gasca 
Lorraine Fern  
Refugio Fernandez
Jimmy Franco Sr.
Margaret C. Galitzin
Luis Alvaro Gallo
Carlos Garcia 
Daisy Wanda Garcia
Margarito J. Garcia III, Ph.D.
Richard (Ricardo) Griego
Eddie Grijalva
Antonio Guerrero Aguilar
Odell Harwell 
Carlos Martín Herrera de la Garza

John Inclan 
Miguel Juárez, MLS, MA
Adolph Kremel
Galal Kernahan
Mel Kernahan

José Antonio López
Alfred Lugo
Jerry Javier Lujan
Juan Marinez
Eddie Martinez
Nikko Moats

 Rosenda Elizabeth Moore
Dorinda Moreno
Abram Moya, Jr 
Joe Parr
Gregory Pisaño  
Jose M. Pena
Joe Perez
Michael S. Perez
Ángel Custodio Rebollo


Matt Redhawk 
Armando Rendón
Frances Rios
Letty Rodella
Viola Rodriguez Sadler
Josefa (Lopez) Romero LeRoy
Ricardo R. Palmerín Cordero

Fr. Juan Romero
Samuel Saenz Jr.
Tom Saenz
Joe Sanchez 
Benicio Samuel Sánchez García

Sister Mary Sevilla, CSJ  
Howard Shorr 
Nancy Sink
Javier Tobón Gónima
Germonique Ulmer
Ernesto Uribe

Patsy M. Vazquez-Contes 
Kirk Whisler
  

LETTERS TO THE EDITOR 

Mimi 
I would like to request a subscription to the Somos Primos publication. I've enjoyed it greatly since my sister sent me a copy.  Her name is Alva Moore Stevenson, and her essay paper about our family is included on your website and she sent me a link to that month's issue.

I've looked at another issue in the archives also. 
On a side note, an old friend of mine Jeffrey Govan gave me a book my sister and I enjoyed a lot: in case you haven't read it, they have it on Amazon. The title is: Becoming Mexican American: Ethnicity, Culture, and Identity in Chicano Los Angeles, 1900-1945. The author is George Sanchez.

In reading the book, I saw a small map of the railroad my mother's father Daniel Thornton worked on in his young days. It showed the route that led into Mexico where he met and married our grandmother Trancito Perez. What an interesting discovery!

Thanks for your time.
Rosenda Elizabeth Moore 
rosendamoore@yahoo.com 

This is a great video of our military guys who were held in North Vietnam prisons. The America we knew.. 
Sent by Jose M. Pena, who writes: Why not share this magnificent video with your friends. Vietnam POWs - 40 years later http://www.youtube.com/watch_popup?v=LemllfcAY8A&sns=em 
JMPENA@aol.com

echoffone@hotmail.com writes: "Sometimes there are small instances of history we should never forget, this is one of them..."

Editor Mimi: This is a beautiful memorial to the bravery of our men. The video includes clips from the largest dinner ever held at the White House, May 24, 1973, and a dinner forty years later on May 23, 2013 in Yorba Linda, California at the Richard Nixon Library and Museum.  The 2013 event celebrated and honored the Vietnam POWs with a duplicate of the 1973 White House dinner, menu, and place settings, etc.  Living in Southern California, I remember all the excitement in the newspapers and local news.  I cried throughout most of the video.  

 

Mimi,
Just a note to congratulate you and the rest of the Somos Primos 
staff on the amazing February 2015 edition. It contains such a 
wide ranging selection of interesting and relevant topics. 
This edition is quite a tour de force.

Congratulations once again.

Best, Richard (Ricardo) Griego
From Albuquerque, New Mexico artist


It is sad that your information and dedication to your work comes so late in my life. My family and I, because of our early life, struggled to assure ourselves of a place at the table of, " The American Way of Life!" Your articles and the people inherent in your work, fills me with gladness, in that I am not alone. I guess that it is inherent in people to seek the better side of life and not be satisfied with the "Status Quo". I think back on my child hood and remember the dirt floors we were raised on, and I say to my self, how could a father allow this this to be? It was pure unadulterated ignorance on my fathers side. I now reside in a 3 story, with 4 Bathe rooms, the house fully carpeted and I say to my self, thank God, for my mothers Geans. She was a fighter. We now have many college graduates in our family. Our siblings children are all doing well. All are home owners and decent paying jobs. And it is because of people like you and my mother, who lifted up their heads, and said, " un pocito mas, ya mero llegamos!!

Thank you again " Si se Pueda"

Edwardo Arechabala Alcantar 
apachebrave@me.com
  

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

 

 

 
Quotes of Thoughts to Consider 
  "I have no respect for the passion of equality, which seems to me merely idealizing envy."  ~ Oliver Wendell Holmes, Jr. 
"The natural progress of things is for liberty to hield and government to gain ground."  ~ Thomas Jefferson 
"Liberty of thought is a mockery if liberty of speech and action is denied."  ~ Rev. Sidney Holmes
"There is only one good, knowledge, and one evil, ignorance."  ~ Socrates 

 

 

UNITED STATES

Alejandro Inarritu wins best director Oscar for 'Birdman'
Can South Pacific Islanders be "Primos"?  by Galal Kernahan, 1983
Current Administration Using Century-Old Racist Case Law to Block Citizenship
        American Samoans are the only people born on US, soil but denied birthright citizenship.
Children of "Giant " Documentary screened in San Antonio, February 21
Hispanic scientists and inventors, 1995 List
Ed Roybal, received the Presidential Medal of Freedom, November 24, 2014. 
Latino elected officials by state: 1996 and 2004
American GI Forum of Texas, Inc. The Beatrice T. Perez Robstown, Women's Chapter
Hispanic Population in Select U.S. Metropolitan Areas
The Spanish Presence in the Americas, Government Report, July 2001
Cultural and Linguistic Diversity: The New Norm by Kathy Escamilla, December 1988
A New Perspective on History by Jana Rivera, (circa 1990
University of Texas at Austin call for Submissions to the LULAC Archives
Why we speak Spanish in Texas by José Antonio López
No Nopales yet by Gustavo Arellano
Hollywood's Latino Problem:  By the Numbers
Dying Communities, Forgotten Memories by Rodolfo F. Acuña 




Mexican filmmaker 
Alejandro Gonzalez Inarritu 
wins best director Oscar 
for 'Birdman'

 

".  .  darkly satirical take on show business."

                        Alejandro Inarritu and Michael Keaton
LOS ANGELES (Reuters) - Mexican filmmaker Alejandro G. Inarritu won the Oscar for best director on Sunday February 22, 2015 for "Birdman," his darkly satirical take on show business.
http://news.yahoo.com/alejandro-inarritu-wins-best-director-oscar-birdman-044340100--finance.html?soc_src=
mediacontentstory&soc_trk=ma
 

This was the first Academy Award for Inarritu, 51, whose film stars Michael Keaton as a washed-up, former superhero actor trying to make an improbable comeback with his own Broadway play. "I am very, very thankful, grateful, humbly honored by the Academy for this incredible recognition," Inarritu said. "This is crazy."  He praised his fellow best director nominees, saying "our work will only be judged by time."

Inarritu's best director win makes it two years in a row that the honor has gone to a Mexican filmmaker. His friend, Alfonso Cuaron, won the Oscar last year for "Gravity", the 3-D space thriller starring Sandra Bullock and George Clooney.

Inarritu had faced stiff competition for the best director category from fellow filmmaker Richard Linklater and his coming-of-age tale "Boyhood," which was filmed over 12 years using the same cast.  Previous feature films by Inarritu, "Amores perros" (2000), "21 Grams" (2003), "Babel" (2006), and "Biutiful" (2010), have all received Oscar nominations in various categories.  (Reporting by Tim Reid; Editing by Sandra Maler and Ken Wills)

When Sean Penn announced Birdman as Best Picture at the 2015 Oscars, he joked of the film's Mexican director Alejandro González Iñárritu, "Who gave this son of a bitch a green card?"

Not everyone was laughing at this politically incorrect quip, but González Iñárritu, who directed Penn in 21 Grams, told Variety he personally "found it hilarious."

"Sean and I had that kind of brutal relationship where only true friendship can survive," he explained. "When I was directing him in 21 Grams, he was always making jokes...I made a lot of very tough jokes (to him) that I will not tell you."

"I didn't find it offensive," Iñárritu clarified. "I thought it was very funny."    
                                                                  
Jason Merritt/Getty Images

http://www.eonline.com/news/628552/birdman-s-alejandro-gonzalez-inarritu-thought-sean-penn-s-green-card-joke-was-hilarious 

 

 

A total of SIX Oscars went to Mexicans at Sunday nights Academy Awards, with Alejandro Gonzalez Iñárritu winning THREE Oscars himself for Directing, Screenwriting, and Best Picture for Birdman. Emanuel Lubezki won as Cinematographer on Birdman, his second Oscar in a row. Best Original Screenplay went to Mexicans Iñárritu, Armando Bo and Nicolás Giacobone, as well as Alexander Dinelaris, Jr. The next step I'd like to see is better representation from U.S. born Latinos in front and behind the camera - the time has come."

Kirk Whisler, 
Hispanic Marketing 101
Vol 13, No. 9,  Feb 24, 2015

 




Can South Pacific Islanders be "Primos"?  
by Galal Kernahan

 

How far can you go and still run into cousins (primos)? Distance cannot rule out happy flashes of understanding between faraway members of the human family. These are wonderful when they

About thirty years ago, my wife Mel was Overseas Media Officer of a scattered South Pacific Islands country. The U.S. had signed a treaty with the Cook Islands recognizing several sparsely populated islands in its area as its. So how do you arrange a Country to Country Thank You?  My wile tipped me off in advance. Accompanied by Prime Minister Sir Geoffrey Henry, it's Te Ivi Maori  ("Bones of Our Ancestors") Dance Troupe was setting off for California to express their country's gratitude. What might I do to make them welcome? I arranged for them to be received by Anaheim City Officials and to dance at Disneyland,

It is hard to say who was more pleased. It wasn't Washington, D.C. It was better!

After they had returned to Rarotonga, I went to the Cook Islands to see my wife. There 1 walked into the dancers' home-again afterglow. They had arrived in time to doll up a float for a parade marking
18 years of Cook Islands self-government. It only convinced me more that . . Somos Primos.

The dancers were featured several times in The Anaheim Bulletin during their July visit to the United States to mark a recent U.S. 1983 Cook Islands friendship treaty.  The South Pacific country made up of 15 islands in more than 1,000 miles south of Hawaii.

Orange County News
Anaheim, CA, July 12, 1983


HOPES FOR REUNION
Senior Sgt. Piho Rua of the Cook Island Police Force, Far left, hopes for a reunion with Anaheim police Sgt. Victor Dominguez, when Rua's dance troupe appears twice in Garden Grove.  Rua is here with the 31-person Te Ivi Maori Troupe that is touring the North American Continent.

GARDEN GROVE — Two appearances this week y the Te Ivi Maori Troupe from the Cook Islands could be more than just a cultural exchange.

One of the visiting dancers, Senior Sgt. Piho Rua of the Cook Island Police Force, hopes it will also be a reunion — a reunion with another policeman, Sgt. Victor Dominguez of the Anaheim Police Department.

The two struck up a friendship several years ago and have been exchanging gifts ever since. Sgt. Rua proudly displays his Anaheim Police Department patch and a U.S./Anaheim flag set in his Rarotonga Headquarters.

The 31-person Cook Island dance troupe is here as part of a goodwill gesture which gained greater significance when the United States and the Pacific Island nation of 18,000 recently concluded a treaty.

 

  Te Ivi Maori dancers will present free performances Friday, July 15, at the community Meeting Center, 11300 Stanford Ave, at 1 p.m., and Saturday, July16, in the social hall of the First Methodist Church, Main and Stanford streets, at 1 p.m.

Between planes in Los Angeles last week, Cook Islands Prime Minister Geoffrey Henry said, "There is a universal thought about heartfelt feelings: 'Say it with flowers.' But even though our tropical islands are full of flowers, flowers do not travel some five or six thousand miles very well.

"We will 'say it' with song and dance...our way of honoring a new tie which happily binds Cook Islanders and Americans in peace, freedom and brotherhood in the family of man."

Sgt Rua, when phoning from Canada last week, expressed hope that Sgt. Dominguez will come to one of the Garden Grove events. "If he is there, we are going to insist he dance with us."

Garden Grove Mayor Jonathon Cannon will welcome the dance delegation to the city.

During their 1983 Orange County California visit of the Te Ivi Maori troupe, then Anaheim Mayor Don Roth tried a few steps with a leading Cook Islands dancer.

 
SEC GOV,   RAROTONGA   
WAYNE  A  CLARK   PUBLIC   RELATIONS
ASSOCIATES  (714)    557-0187
Galal  Kernahan   (714)   776-6217
Ref. CI. MEL KERNAHAN
Overseas Media Officer
P.O. Box 577
Rarotonga, Cook Islands


Government of the Cook Islands

FOR THE GOVERNMENT AND PEOPLE OF THE COOK ISLANDS, I EXPRESS GREAT PLEASURE AT THE TREATY OF FRIENDSHIP JUST COMING INTO EFFECT, BETWEEN MY COUNTRY 
AND THE UNITED STATES OF AMERICA. 
OUR GOVERNMENT APPROVED THE TREATY AT OUR CAPITAL ISLAND OF RAROTONGA 
IN 1980. WITH THE SUPPORT OF PRESIDENT RONALD REAGAN AND HIS ADMINISTRATION, 
YOUR SENATE VOTED OVERWHELMING APPROVAL ON JUNE 21, 1983. 
THE FINAL STEP
THE EXCHANGE OF OFFICIAL COPIES BETWEEN RAROTONGA AND
WASHINGTON, D.C.
WILL TAKE PLACE SOON.       

WE ARE A NATION OF 15 SCATTERED ISLANDS IN THE SOUTH PACIFIC BETWEEN 
TAHITI AND NEW ZEALAND. SOME OF YOUR WORLD WAR TWO VETERANS WILL 

REMEMBER THE BASES OPERATING AT THAT TIME ON TWO OF OUR ISLANDS
: AITUTAKI AND PENRHYN.

WE VALUE FRIENDSHIP WITH AMERICA AND AMERICANS. AS A FIRST CELEBRATION 
OF THE TREATY, THERE WILL BE A "SALUTE TO FRIENDSHIP BETWEEN AMERICANS 
AND COOK ISLANDERS" IN GARDEN GROVE, CALIFORNIA, LATER THIS WEEK 

TO WHICH EVERYONE IS FREELY INVITED.

A TROUPE OF OUR FINEST MAORI DANCERS
IN THE U.S. FOR ONLY A FEW DAYS --  

WILL PERFORM, ACCOMPANIED BY A DRUM CHOIR...DANCING THE ANCIENT DANCES 
OF OUR PEOPLE AND SINGING SONGS OUT OF OUR LONG HISTORY. 
          

THERE IS A UNIVERSAL THOUGHT ABOUT HEARTFELT FEELING - -

                                             "SAY IT WITH FLOWERS."

BUTEVEN THOUGH OUR TROPICAL ISLANDS ARE FULL OF FLOWERSFLOWERS DO NOT TRAVEL SOME FIVE OR SIX THOUSAND MILES VERY WELL. WE WILL "SAY IT" WITH SONG AND DANCE...OUR WAY OF HONORING A NEW TIE WHICH HAPPILY BINDS COOK ISLANDERS AND/AMERICANS IN PEACE, FREEDOM AND BROTHERHOOD IN THE FAMILY OF MAN.

 

Issued in Los Angeles, California,

en route Edmonton, Canada, to

Rarotonga, Cook Islands, 10 July 1983   

 


 GEOFFREY HENRY
 PRIME MINISTER

 

 




Current Administration Using Century-Old Racist Case Law to Block Citizenship
American Samoans are the only people born on US soil but denied birthright citizenship.
—By Pema Levy | Mon Feb. 23, 2015 

Well, this is awkward. This month, five people from American Samoa—the only place in the world where babies born on US soil are denied US citizenship—argued in federal court that the government's refusal to grant them birthright citizenship violates the Constitution. On the other side of the case is the Obama administration, which cited century-old Supreme Court decisions that spoke of "savage," "uncivilized," and "alien races"—and many legal scholars now see as outright racist—to justify continuing to deny citizenship to these US nationals.

Over the past century, Congress has passed laws guaranteeing birthright citizenship to residents of US territories, including Puerto Rico, Guam, and the Northern Mariana Islands. But American Samoa, a Pacific Island chain that is home to some 55,000 people, is the lone exception. American Samoans are classified as noncitizen nationals. As a result, the increasing number of American Samoans living stateside are ineligible for many federal and state government jobs and benefits, including many military jobs, despite serving in the military at high rates. They cannot vote or serve on juries. In many places, they cannot own firearms. They can apply for US citizenship—but in order to do so, they must leave American Samoa during the months- or years-long process, uprooting their lives and leaving their families and community behind while they wait for a decision.

Now a group of American Samoans is suing the Obama administration and the State Department, demanding birthright citizenship. Their argument in the case, Tuaua v. United States, is pretty straightforward: The 14th Amendment, passed in the wake of the Civil War, grants automatic citizenship to everyone born in the United States—whether in a state or a territory. Lead plaintiff Leneuoti Tuaua, for example, is a retired public safety officer who was unable to serve as a police officer when he lived in California because he was not a citizen. 

Many legal scholars agree that the amendment, which reads in part, "All persons born or naturalized in the United States, and subject to the jurisdiction thereof, are citizens of the United States," was intended to apply to people born in US territories. Moreover, the amendment overturned Dred Scott v. Sanford, which "was heavily about the question of whether certain constitutional protections applied in the territories," says Stephen Vladeck, a constitutional law expert at the American University Washington College of Law. "The original meaning of the Citizenship Clause seems to be fairly categorical."

Lawyers for the Obama administration argue otherwise. To back up their case, they rely heavily on a series of Supreme Court decisions that many scholars now contend are not only bad law but also racist.

The decisions, known as the Insular Cases, date back to the early 20th century, when the US had just won the Spanish-American War and acquired Puerto Rico and the far-flung new territories of Guam and the Philippines. The US acquired American Samoa in two parts in 1900 and 1904 as part of its continued expansion. But American political leaders had a problem: They wanted the United States to become a colonial power, but they didn't want to extend constitutional protections to the overwhelmingly nonwhite residents of the new territories. (As one of the friend-of-the-court brief in the current case notes, the Democratic Party's official platform in 1900 argued that "the Filipinos cannot be citizens without endangering our civilization.")

To solve that problem, the Supreme Court came up with a bizarre, racially minded solution. The court invented two categories of territory; the Constitution applied fully in "incorporated territories," such as Arizona, which were settled mostly by white people and destined for statehood, while much of the Constitution did not apply in "unincorporated territories," such as American Samoa, which were not considered candidates for statehood, largely because of their racial and ethnic makeup.

Justice Henry Brown—famous as the author of Plessy v. Ferguson, which gave the court's blessing to segregation—refers to the inhabitants of the new territories as "savage" and "alien races" in the Insular Cases. Brown contended that Congress would treat the territories well because it was guided by "certain principles of natural justice inherent in the Anglo-Saxon character." His colleague, Justice Edward White, hypothesized in one case that granting citizenship to an "uncivilized race" in a new territory would "inflict grave detriment on the United States" from "the immediate bestowal of citizenship on those absolutely unfit to receive it."

Sent by Dorinda Moreno   pueblosenmovimientonorte@gmail.com 





James Dean and two local children on the Marfa, Texas set of “Giant.” Photo: Photos Courtesy Of PBS / San Antonio Express-News

 

CHILDREN OF GIANT in SAN ANTONIO EXPRESS NEWS
Documentary revisits prejudice depicted in Texas saga 'Giant’

ByJeanne Jakle http://www.expressnews.com/author/jeanne-jakle/
February 13, 2015
http://www.expressnews.com/entertainment/article/Documentary-revisits-racism-issues-of-Texas-saga-6079909.php 

James Dean and two local children on the Marfa, Texas set of “Giant.”
Photo: Photos Courtesy Of PBS / San Antonio Express-News

Big-screen Texas epic “Giant” is remembered for many things: the mesmerizing, Oscar-winning direction by George Stevens; the inspired pairing of two of Hollywood’s biggest stars, Rock Hudson and Elizabeth Taylor; and, of course, the final role of screen legend James Dean’s brief career.

“Giant,” which was shot during the hot, dusty summer of 1955 in Marfa, also was a milestone in social history as one of the first movies to explore prejudice and the racial divide in the Southwest United States.   As such, it became a touchstone for many Mexican Americans who, for the first time, saw their reality portrayed in a major Hollywood film.

Sixty years after its filming, director Hector Galán revisits the issues of discrimination in the movie and 1950s Marfa in the 90-minute documentary “Children of Giant,” which opens the annual CineFestival on Saturday. The movie, which is narrated by former San Antonio Mayor Henry Cisneros, also will air on PBS in April.

“Everything was segregated — public accommodations, restaurants, housing, barrios … schools,” said Galán, who grew up in West Texas. “George Stevens captured it so perfectly that I was really drawn to it, and I think that we were able to balance 'Giant’ and the Marfa Mexican-American segregation story so that you walk away with a better
understanding.”

“Children of Giant” also provides an intriguing look back at the  movie shoot that thoroughly invigorated the small Texas town and paved the way for the arts destination it is today.  “It was like the circus had come to town,” said Earl Holliman, one of the stars of “Giant” who appears in the documentary. “It was a festival for all the time I was there. It was glorious what was happening in Marfa.”

Cinefestival curator Jim Mendiola said he was a big fan of “Giant” “just on the Hollywood level,” but he also loved that Galán “took the next step, gave his 'making of’ the movie this twist, the way the characters dealt with such discrimination in the film and how the people in Marfa dealt with it.”

The documentary explores the filming of “Giant” in the context of Anglo/Mexican-American relations in ’50s Texas while also entertaining viewers with details about Taylor, Hudson, Dean and others involved with the movie.

“I was able to interweave both, what George Stevens was doing in his movie, which was amazing, … and what was happening in Marfa at the time,” Galán said during a recent PBS press session in Pasadena, California.

The documentary is filled with film clips, photographs, nuggets from Texas historians and memories from the Marfa townspeople and others who either were part of the filming or observed it. One person tells how Taylor regularly went to Hudson’s place next door to have dinner with him in the backyard — in her negligee.

It also tells the history of the novel “Giant” by Edna Ferber, which was said to have been inspired by her visits to the King Ranch in South Texas.

Both novel and the movie tell the multigenerational story of a sprawling Texas ranch called Reata, home to the Benedict family, led by wealthy, conservative rancher Bick (Hudson) and his forward-thinking Virginia-reared wife, Leslie (Taylor). The biggest thorn in Bick’s side, of course, is Jett Rink (Dean), a poor ranch hand turned oil
billionaire. Both also did something practically unheard of at the time in showcasing the mistreatment of Mexican-Americans.

“If you read the book, you can realize why Texans in Texas were outraged at (Ferber’s) description of the people,” Galán said. “George Stevens took it a different direction to where the film is big and great, (but) he didn’t flinch either, but was able to do it where these issues come through, but you’re not completely and totally turned off.

“For Mexican-Americans, for Latinos, they were shocked when this movie came out. Of course they had to see it in segregated theaters. Even some of the extras that were in the movie had to see it in segregated theaters. But for the first time, this was seen by Americans, and a lot of people didn’t know that was going on in the Southwest.”

Much of the racial tension in “Giant” centers on the marriage of Bick’s son Jordan (Dennis Hopper) to Juana, a young Mexican-American woman. At the Austin hotel where Jett Rink is throwing a big party, for example,
beauticians refuse to do Juana’s hair, suggesting she go to someone who takes care of “her people.”

The most explosive scene takes place soon after on the trip back to Reata. Bick, Leslie, Juana and her young son stop at a diner owned by an openly racist man named Sarge. One look at Juana and her multiracial son sets Sarge off, and insults start to fly, but he begrudgingly agrees to serve the family. Though momentarily appeased, Bick gets into a fight with Sarge after a Mexican family enters the diner and the owner roughly shows them the door. The Benedict patriarch loses the fight but wins the respect of his wife and family.

Mexican actress Elsa Cardenas, who was 16 when she portrayed Juana, said she was treated warmly by the actors and others on set and was unaware of the discrimination happening around her.

“I thought everybody was the same, that Mexicans and Americans were the  same people,” Cardenas said in an interview last month. Later she learned that segregation was the rule for Mexican-Americans in Marfa at the time.

“They couldn’t go to the other school where Americans went,” she said. “If you died, you couldn’t go to the regular cemetery. You had to go to the Mexican cemetery. But I never knew this at the time.”

Holliman, who spent part of his childhood in Kerrville and Kilgore and was a San Antonio staple in the 1980s when he owned and performed at the old Fiesta Dinner Playhouse, said he was especially proud to be part of
one of “Giant’s” most memorable sequences. It contrasts the dramatically different homecomings for two World War II veterans: Bick’s son-in-law Bob Dace and Angel Obregon (Sal Mineo), a young Mexican-American who
grew up on the ranch.

George Stevens Jr., the son of the movie’s director, described the sequence as the film’s “most pivotal and cinematic.”

“Bob Dace gets off the train and is welcomed back from the war with a band and majorettes,” Stevens Jr. said at the “Children of Giant” press session. “And then it dissolves to a little newspaper item, 'Angel Obregon Comes Home From War.’ And you see this boxcar, this train, and it pulls out of the frame in the twilight and reveals this coffin with the stars and stripes.”

Galán hopes those watching the documentary can see how relevant the issues remain today.

“What happened back then is still very current,” he said. “Everything that’s going on in America — the controversies with children coming across the border, the Dreamers …the whole immigration battle. …Have
things really changed?”

“Children of Giant” screened Saturday February 21st,  at the Guadalupe Theater, 1301 Guadalupe St. Director Hector Gálan and Henry Cisneros, the film’s narrator, will attend. A Q&A session will followed. Tickets $12
at guadalupeculturalarts.org.

jjakle@express-news.net

 Mary Lugo
CaraMar Publicity
770 623 8190

 February 21st, standing room only, sold-out opening night crowd at Hector Galan's Children of Giant! 
 
https://www.facebook.com/CineFestival/photos/a.10152201061347780.1073741825.220515132779/10153200605347780/?type=1&theater 

Daisy Wanda Garcia, daughter of Dr. Hector P. Garcia is preparing an article for the April issue of Somos Primos, high-lighting the emotional event.  The documentary Children of Giant will air on PBS stations in April.


                     Wanda, Henry Cisnero, and Dr. Rita Hernandez 



 Wanda and Tony Cano, an actor who was in the original cast of GIANT.  Tony played the altar boy.



             Herb Canales, Wanda and Dr. Rita Hernandez                                         Sabrina Fernandez, Wanda and Adolph Kremel

 




Hispanic scientists and inventors


Luis Alvarez (1911-1988) Physicist and Nobel Prize winner (1968) who worked on the development of
 radar and the atomic  bomb is honored by President Harry S. Truman


Photograph from a 1997 Calendar produced by the Defense Equal Opportunity Management Institute
Sent by Roy A. Archuleta  archroy1953@gmail.com
Source: Luis Trujillo of Dever


Editor Mimi: Going through old file, I came across this list below,  compiled and distributed in 1995 as Hispanic Scientists and Inventors, a Teacher Resource Guide, part of the McDonald's Hispanic Heritage Month Art Contest.  These are excellent, but a very  short list of Hispanic scientist and inventors. I challenge readers and especially retired teachers, to seek out our Hispanic/Latino scientists and submit little articles to Somos Primos. Our youth need to know that there are more "Spare Parts" genius among them, and we do too!
Text of  McDonald resource guide:  Hispanic scientists and inventors have given us many discoveries and devices that make our lives today more comfortable, help us do our work better, go places faster, see and hear people all over the world, and understand, the mysteries of our universe.  Hispanic scientists and inventors have come from every corner of the earth and have made names for themselves in every field. But once upon a time, each one was a child. And a dreamer.  The list, of famous Hispanic scientists and inventors is very long. Here are a few of them:

LUCAS ALEMAN. He helped bring the Industrial Revolution to Mexico during the early 1800s after traveling to Europe and seeing how the people there were using steam-powered machines to do work better and faster than they could by hand. Among the machines he saw were those used for making clothes, furniture and tools.

ALFONSO ALVAREZ. In 1911, Alfonso Alvarez invented the first safety razor so people could shave themselves without getting cut.

FRANCISCO SANCHEZ ALVAREZ. If you get hurt while playing in sports, the nurse or the doctor might rub on an ointment that stops your skin from swelling. Francisco Sanchez of Mexico was the chemist who helped invent such a skin medicine 30 years ago.

JOSE ANTONIO ALZATE. The machine that started the Industrial Revolution all over the world was the cotton gin. This was a machine that removed seeds from cotton after the cotton had been picked from bushes. Before, the cotton gin was invented, workers had to use their fingers to remove the seeds. It was tiring work that took a long time. The first practical cotton gin was  built by Eli Whitney of the United States in 1793, but the idea came from Jose Alzate of Mexico who built the very first experimental cotton gin 20 years earlier.

THE AZTECS. The Aztecs used science and technology to build their empire in Mexico more than 1,000 years ago. They studied the way the sun, the planets and the stars moved across the sky. Using what they learned, they were able to make a calendar so they could keep track of the days, weeks, months and years.

GABINO BARREDA. He was a great thinker who lived 150 years ago and saw mathematics as building blocks for science' and technology. Without the teachings of Gabino Barreda, there today would be no televisions or computers or jets or cars and other things we enjoy or use. . .

JOSE MARIA BUSTAMANTE. The house you live in, the office your mom or dad works, in, and the freeway you drive on all started out as empty pieces of land, So that the builders would know the right places to put  everything, they first had to survey this empty land. And they had to keep surveying so that whatever they were building wouldn't come out crooked and look funny. The tool the builders use to survey land is called a level. It was invented 200 years ago by Jose Bustamante.

GUILLERMO GONZALEZ CAMARENA. He was an engineer who used mathematics to help invent color television 50 years ago.

MARGARITA COLMENARES. In her spare time, Margarita Colmenares is the president of the Society of Hispanic Professional Engineers, She likes to get kids excited. about science and technology. When she was in school, she thought she might become a secretary. But then she decided that science was more fun. Her main job now as a scientist is to help find ways to clean up the air we breathe.

OSWALDO CRUZ. He was a famous doctor from Brazil 100 years ago who discovered cures for two terrible diseases that had killed, many people all over the world. The diseases were malaria and smallpox.

SILVESTRI DIAZ DE LA VEGA. In the 1700s, Silvestri Diaz De La Vega found a way to take the sap from rubber-trees and turn it,:rinto a valuable material. Many years later, the process he invented was used to make tires, shoes, balls, hoses and lots of other things.

PEDRO FERNANDEZ. He invented the wrench, one of the most common tools used today.- That was in 1912,

CARLOS FINLAY. The experts laughed at Carlos Finlay when he tried to convince people that he had discovered how one of the world's worst diseases was spread. He was a doctor from Cuba 100 years ago who devoted his life to finding the cause of a mysterious disease called Yellow Fever, Many people died from this disease. Carlos Finlay believed you caught Yellow Fever if you were bitten by a mosquito after it had bitten someone else who was already sick. The experts stopped laughing when other doctors proved his idea.

NADOR CARRILLO FLORES. The ground cities are built on feels hard, but sometimes the weight of all those people and cars and homes and offices and trees and rocks and hills makes the ground sink very, very slowly. Nabor Flores was an important American scientist who understood the way the earth is formed and how it is affected by different forces. He found ways to save cities that were in danger of sinking into the ground. He lived about 30 years ago.

THE INCAS. The first telescope was invented by the Incas, who lived in South America long before the . explorers from Europe arrived. The Incas also were the first to use screws and nuts to fasten things together-. The Incas also had many great doctors who knew how to repair damaged hearts and brains. 

GILBERTO LUNA. It used to be that escalators in shopping malls and hotels could only go straight. Gilberto Luna, an inventor from East Los Angeles, figured out a way to make them do fancy turns.

DON ANDRES MANUEL DEL RIO. He was a chemist who discovered the element Vanadium in 1801. Vanadium makes steel strong enough but light enough that it can be used to for building skyscrapers, bridges and cargo ships. 

THE MAYANS. Science and technology were very important to the Mayans, a civilization that lived more than 1,000 years ago in Central America. The Mayans loved mathematics and they were the first to think up the number zero. They used math to measure the distance between the Earth and the moon — and we now know they were right.

BARTOLOME DE MEDINA. About 50 years after Christopher Columbus discovered America, Bartolome De Medina of Spain discovered the secret of using mercury to draw silver out of crushed ore.

ANTONIO MENDEZ. The next time you sprinkle sugar on your breakfast cereal, think of Antonio Mendez. He is the scientist who, in 1875, found a way to refine sugar cane into the stuff that spoons out from the bowl or box. 

PEDRO PAULETTE MOSTEJO. It's possible for humans to explore outer space because of Padre Mostejo from Peru. -y/ He invented the first rocket that didn't need gunpowder to make it fly. This was almost 100 years ago.

ANTONIA NOVELLO. The Surgeon General of the United States is the most important doctor in America. He or she tails us how to have a healthy life. Antonia Novello from Puerto Rico was recently chosen by President George Bush to be the new Surgeon General, the is the first woman and the first Hispanic to ever be picked for this Job. Sha was asked to be the Surgeon General because she has studied hard to know all about medicine.

CARLOS ANTONIO OBREGON. Long before the Wright Brothers flew the first airplane, Carlos Obregon of Mexico was soaring in the sky in his own gliders. Gliders are airplanes that don't have engines. 

ELLEN OCHOA. She is the first Hispanic woman to become an astronaut. Right now, she is in a special school where astronauts learn all about the things that happen during and after blast-off. When she finishes her lessons, Ellen Ochoa will be a crew member on the Space Shuttle. You have to know a lot about science and technology to be an astronaut.

FELIPE PADILLA. Can a parachute be made out of metal? Felipe Padilla said yes when he designed the world's first metal parachutes for use by the Apollo moon astronauts in 1970. Felipe Padilla was an engineer in Southern California.

MANUEL L. PERUSQUIA.   He invented stereo records in 1954.

HORACIO RUIZ. He was a Mexican pilot who flew the world's first airmail route in 1917.

GUSTAVO SALINAS. He was the world's first pilot to usw-' an airplane for fighting in a war. The year was 1914.

FATHER JUN1PERO SERRA. He was the Spanish priest who came to California almost 200 years ago and taught the Indians how to read and write. But Father Serra was also a builder. He designed and then put together the missions that later grew into cities.

JAMES SILVA. Back in 1860.  James Silva invented a special freezer machine so that ice cream could be made faster and better.

MANUEL SANDOVAL VALLARTA. He was a physicist and mathematician in the 1950s who gave the world a better-understanding of the theories of Albert Einstein on time, space and nuclear power.

ELENA DE VALDEZ. In 1912, she became the first woman in the United States to patent an invention. To patent something means no one can copy your invention without paying you for your permission.

EDUARDO MACOTELA VASQUEZ. He is the Mexican inventor of the world's first battery-powered electric car that recharges while it is being driven. Before,, electric cars could only be recharged by plugging them into a wall socket in the garage for several hours after each trip. 

HUMBERTO RAMIREZ VILLAREAL. He was an engineer who, in 1933, helped explain how gravity is created. Gravity is the force that keeps people and objects from floating away from the ground.




Ed Roybal, a giant in LA Latino politics, received the Presidential Medal of Freedom, the nation's highest civilian honor, November 24, 2014. 

 

Read story below: Ed Roybal, giant in LA Latino politics, to receive Presidential Medal of Freedom by Frank Stoltze, November 11, 2014.

Long before Antonio Villaraigosa, Gloria Molina and Richard Alatorre, there was Edward R. Roybal. The man who broke through the white power structure that controlled Los Angeles in 1949 to win a seat on the city council and served 30 years in Congress will receive the Presidential Medal of Freedom Award, posthumously, the White House announced Monday.  The award is the nation’s highest civilian honor.  

"The late Congressman Edward Roybal is among our most beloved Mexican-American heroes,” said Representative Ruben Hinojosa of Texas, who chairs the Congressional Hispanic Caucus, an organization Roybal co-founded in 1976.  

Roybal was born in New Mexico but grew up in Boyle Heights. He attended Roosevelt High School, graduated from UCLA, and earned a law degree from Southwestern University. He died in 2005. His daughter is Congresswoman Lucille Roybal-Allard, who represents Southeast Los Angeles County.  

After serving in the U.S. Army during World War Two and as a public health educator for the California Tuberculosis Association, Roybal ran for city council in 1947. When he lost, he created the Community Service Organization, or CSO. It was a pivotal and brilliant political move.  

“As president of the organization, Roybal led a crusade against discrimination in housing, employment and education,” according to the Library of Congress website. The CSO also held voter registration and get-out-the-vote drives in East Los Angeles - and helped lift Roybal to victory two years later.  

Within a year, he was at the center of controversy. Roybal was the lone vote on the council against a "Subversion Registration" ordinance, which required Communists and “other subversives” to register with the police. He served on the council until 1962.  

Roybal, a lifelong Democrat, lost a bid for California Lieutenant Governor in 1954 and lost again when he ran for LA county supervisor in 1958.  

But the Eastside elected Roybal to Congress in 1962, the first Latino elected from California since the 1879 election of Romualdo Pacheco. In 1967, he authored the first bilingual education bill to provide local school districts money for special teaching programs, according to the Library of Congress. He also co-authored bills funding Meals on Wheels, medical care for the elderly and military veterans.

“He was a relentless civil rights advocate whose work continues to make a difference in the lives of many Latinos and people of color today,” Hinojosa said.  “Enough cannot be said about the contributions the late Congressman made - from his work at the local level in Los Angeles to his time on the House Appropriations Committee where he championed federal funding for the most underserved communities.”  

In addition to the Congressional Hispanic Caucus, Roybal founded the National Association of Latino Elected Officials.

http://www.scpr.org/news/2014/11/11/47990/ed-roybal-giant-in-la-latino-politics-to-receive-p/ 

Sent by Mercy Bautista Olvera  scarlett_mbo@yahoo.com





                                                                                                                               Sent by Roberto Calderon, Ph.D. 

 

 

American GI Forum of Texas, Inc.
The Beatrice T. Perez Robstown, Women's Chapter
January 15, 2015

Report by Daisy Wanda Garcia

            Patsy M. Vazquez-Contes                                                                      Film Marker & Producer, John Valadez

On January 15, 2015, the Beatrice T. Perez Robstown Women’s Chapter and sponsored by me held the annual Veterans and Youth Educational and Technology Ceremony in Corpus Christi, Texas.   The event seeks to honor my father Dr. Hector P. Garcia by promoting his vision “education is our freedom and freedom should be everyone’s business”, by awarding scholarships to worthwhile veterans and students. Every year, Dr. Hector would hold a scholarship ceremony for the purpose of promoting education to deserving students to encourage them to continue with their education. According to Patsy Vasquez Contes, Past National Chair, “Today we continue with the American GI Forum mission of serving our veterans and their families through an educational program designed to assist our nation’s veterans reach their educational and professional goals.”

After the passing of Dr. Hector P. Garcia, his brother Dr. Xico Garcia wanted the community to remember his brother and began a breakfast celebration on January 17 to honor his brother’s legacy at Rosita’s Mexican Restaurant.  Thus began this annual tradition.

This year the keynote speakers were John Valadez producer of the Longoria Affair and Paul Eno, Director of Information Technology of General Motors. 

Paul Eno

This year the keynote speakers were John Valadez producer of the Longoria Affair and Paul Eno, Director of Information Technology of General Motors. Valadez spoke about his work on a pictorial book about his work on the Longoria Affair. Eno spoke about his experiences growing up as a Hispanic. Seven scholarships were awarded to veterans submitting winning essays. 

Recipients were Joe Ayala, United States Army, Brenda Corpus United States Army Reserves, Veronica Anderson United States Navy, Cassandra Hicks Army National Guard, Omar Cavazos, United States Air Force, Joseph Jordan United States Army, and Galen Frank Morgan, United States Army. 

A scholarship was presented to Emily Pena 4th Year Pharmacy Student in honor of the memory of Dr. Xico Garcia. The corporate sponsors were recognized with Corporate and Public Service Awards to HEB, CITGO, Wells Fargo Bank Port of Corpus Christi, Corpus Christi Caller Times, and Commissioner Joe A. “JAG” Gonzalez.  Ms. Lucy Rubio, newly elected City Councilwoman was presented with an excellence in Education Award.

Leslie Christian, Chair or the Beatrice T. Perez Robstown Women’s Chapter presented the scholarships and awards. Music was provided by the Patriots Band and Honor Guard of America.  I know my Papa would be very proud of the work of the American AGIF to continue his legacy by promoting education.

Photos and information below sent by Patsy M. Vazquez-Contes
patsymloera@aol.com
  


THE PATRIOTS' BAND & HONOR GUARD OF AMERICAN, INC.

THE 1ST SENIOR GRADUATING CLASS A . . . .  $8,000.00 

"The Dr. Hector P. Garcia Presidential Medal Of Freedom Award"


With many thanks and gratitude to the corporate and community leaders, recognized for their support.

H-E-B - Accepting is Melissa Hatley H-E-B- Gulf Coast Diversity Co-Chair
"The Dr. Hector P. Garcia Presidential Medal Of Freedom Award"
H-E-B has demonstrated the ability to enhance our community in many capacities that offers hope, opportunities and brings a positive effect that is consistence with the legacy of the American GI Forum. H-E-B offers the American Dream to the entire community with it outstanding community involvement to many organizations. Thank you for your continued support to assist our organization with our mission of Serving Veterans and their Families!  Congratulations!

CITGO --- Accepting is Larry Elizondo Sr, Manager, G&PA Refining, Legislative Affairs
The AGIF "Longoria Affair" Community Partnership Corporation of the Year Award.
This acknowledgement is being bestow to CITGO for your strong commitment to our community and your unique manner of making a difference that is dedicated to the welfare of our citizens and most important for assisting the AGIF in keeping the legacy alive for the new generations of Veterans and their families. Thank you for your support year after year, Congratulations!

Wells Fargo Bank
- Accepting is Shelly Whitlock, District Manager of Coastal Bay Area. 
"The VIVA CLUB" Outstanding Community Veteran's Outreach Award.
Wells Fargo Bank has made an exceptional effort to work with the American GI Fourm locally and nationally and has been absolutely instrumental in supporting our mission of serving our nation's Veterans and their Families. Wells Fargo collaboration with the AGIF will allow our future leaders of today's society to achieve their personal goals and have successful careers! Thank you for your continued support to legacy that began on March 26, 1948! Congratulations!

Port of Corpus Christi
The "AGIF" "Education is our Freedom and Freedom Should be Everybody's Business! Award. 
Education is America's Top Priority, You have answered the call of duty, and your continued support offers opportunities to our nation's veterans and our future scholars to fulfill their professional and educational goals! Congratulations!

Caller - Times Award - Steve Arnold
"The Dr. Hector P. Garcia Founder's Community Partner Leadership Award"
The Caller-Times has devoted their incomparable efforts to many organization especially ours. Your community partnership involvement offers the community an opportunity to seek and live the American Dream. Thank you for your many years of working side by side to promote a legacy that has been serving Veterans and their Families for over six decades and most importantly the legacy of an American Hero, our Founder, Dr. Hector P. Garcia and the American GI Forum of United States.

"The Justice for My People Public Servant Award" 
Commissioner Joe A. "JAG" Gonzalez
For the GOOD AND WELFARE of our community and his ability to work 24 -7 with the citizens of the Coastal Bend and your desire to make a difference in so many people's lives. You have established an educational program to honor three of the Garcia Family members and that is key to our community for years to come to educate our new generation of a legacy that identifies freedom. Dr. Hector P. Garcia would be proud of your devotion and hard work to promote education! Like Dr. Hector would say Mi Gente! Congratulations. 

Presentation of Excellent in Education Award 
Lucy Rubio New Elected City Councilwoman District 2 
Lucy is truly one in a million she served 14 ½ years as a CCISD Broad of Trustee. She conveys her message toward education by serving our community on this board for so many years.  You definitely inspired me and our inspiration to many women, and most all as a Hispanic Woman your leadership sends a strong message of Si Puede. Congratulations on your new journey as City Councilwoman District 2 

 



Hispanic Population in Select U.S. Metropolitan Areas
Rankings by Hispanic Origin Population
Rankings by Hispanic Origin Share

Top 60 Hispanic Metropolitan Areas, Check it out at Pew Research Center :
http://www.pewhispanic.org/2013/08/29/hispanic-population-in-select-u-s-metropolitan-areas-2011/

Mexicans are by far the largest Hispanic-origin population in the U.S., accounting for nearly two-thirds (64%) of the U.S. Hispanic population in 2012.

 



[The following is the historical introduction to a study: Latino Political Participation & Representation in Elective Office by Kevin Coleman, Analyst in American National Government, Government and Finance Division, CRS REPORT FOR CONGRESS Order Code RS20353, Updated July 27, 2001]

THE SPANISH PRESENCE IN THE AMERICAS, Government Report, July 2001

By the time England established a permanent new world settlement at Jamestown in 1607, Spain's colonial empire spanned both American continents, from Cape Horn to what is now Canada. Shortly after Columbus's expeditions for Spain, explorers and missionaries founded colonies at Hispaniola (the Dominican Republic) in 1496, Puerto Rico in 1508, and Cuba in 1511. Within a century, Spanish missions extended across southwestern North American from St. Augustine (Florida, 1565 to Santa Fe (1609): "There has been no other conquest like this in the annals of the human race. In one generation, the Spaniards acquired more new territory than Rome conquered in five centuries."1

By the beginning of the 17' century, as French and English colonization of North America gained momentum, Spain's power had begun to ebb. England had repelled Spain's attempt to invade the British Isles in 1588 and destroyed the Spanish fleet. Spain's effort of maintain its far-flung empire further burdened the nation and, over the next two centuries, its empire receded as the result of competition from other European colonizers and armed conflict.
Although Spain had claimed much of the North American interior, Spain's presence was found primarily in missions scattered along the Gulf coast and across the southwest to California. A series of agreements transferred the Louisiana territory, once claimed by Spain, back and forth between Spain and France until France sold the area to the United States in 1803. The U.S. nearly doubled its size by acquiring Louisiana, a vast region that extended from the Mississippi River to the Rocky Mountains. Shortly thereafter, Spain accepted the transfer of east and west Florida to the U.S., under Transcontinental Treaty of 18119. Mexico declared independence from Spain in 1823. and Texas subsequently declared independence from Mexico in 1836. The U.S. annexed Texas in 1845. Following the Mexican-American War, the U.S. acquired lands north of the Rio Grande River under the Treaty of Guadalupe Hidalgo (1848) and the Gadsden Purchase (1853). Under the terms of the Treaty of Paris (1898) that ended the Spanish-American War, Spain lost its remaining possessions in Cuba, Puerto Rico, and the Philippines.

Spain's cultural influence on the territory that became the United States remained long after the Spanish Empire collapsed. Explorers, missionaries, and conquistadors had pushed the boundaries of European settlement in the Americas and created a distinct people and culture, with the Spanish language as the common element. When the United States expanded to the Pacific, the Spanish-speaking people of the west and southwest, and the settlements they established at San Francisco, Santa Fe, and San Diego, became part of the new nation.

Until immigration laws were revised I 1965, most Latinos in the U.S. were of Mexican descent. Cuban communities inn Florida, New Orleans, and New York can be traced to the 19th century, and a Puerto Rican community emerged in New York in the 1930s, but most of the Latino population in the 1950 was found in the Southwest, including the descendants of the Spanish who originally settled the territory when it was called New Spain. The Immigration and Nationality Act of 1965 (79 Stat. 911) eased previous restrictions on immigration and established a 120,000 a year limit on immigration from countries in the Western Hemisphere. Latino immigration the U.S. has increased sharply since then, reinforced by migration from South and Central American countries because of political and social unrest. From 1950 to 1990, the Latino population of the U.S. grew by an estimated 265%, whereas the total population grew by approximately 50% during these four decades.2 Latinos will be the largest minority group in the country within a decade, according to the Census Bureau, a phenomenon which has focused greater attention on Latino voters and their impact on electoral politics.

1 Samuel E. Morison, Henry Steele Commager, and William E. Leuchtenburg. The Growth of the American Republic.

2 Edna Acosta-Belen and Barbara R. Sjostrom. The Hispanic Experience in the United Slates Contemporary Issue and Perspectives: (New York: Praeger, 1988) P. 10.


 



Cultural and Linguistic Diversity: The New Norm
by Kathy Escamilla, 
Hispanic Books Bulletin, December 1988

The recent passage of Proposition 106 in Arizona has created waves of emotion among Hispanic and other minority communities in Arizona. This emotion has run the gamut from outrage to depression. At the core of this emotional reaction is a genuine concern for what impact this proposition will have on language minority peoples in the state.

Of particular concern is the future of educational programs, such as bilingual education, for language minority students. There is no doubt that bilingual education and similar programs will be challenged in the months ahead. Without a question bilingual educators will have to re-dedicate and re-commit themselves to insuring that the field moves forward and not backward.

These challenges and the struggle to maintain quality programs for language minority students will no doubt continue. It is imperative to keep in mind, however, that with or without Proposition 106, there are over 90.000 students in the state of Arizona who are classified as language minority students and 33.000 of these are limited-English proficient (Arizona State Department of Education - 1987).

If we are to insure a secure future for ourselves, it is incumbent upon us to understand that diversity is the new norm in our society and no attempts at language legislation, even if they are successful, can change that.
hi order to present a picture of this "new norm," it is important to note three things. First, the American family is no longer predominately middle class, no longer predominately

These children represent the future of Arizona. The welfare and prosperity of the state is dependent on our ability
to properly educate this large and rapidly growing population. 

In fact, the entire school age population in the United States is undergoing a rapid and tremendous metamorphosis. This change is so dramatic that cultural and linguistic minorities no longer represent the "minority," but are quickly becoming the majority in our society.
 
 If we are to insure a secure future for ourselves, it is incumbent upon us to understand that diversity is the new norm in our society and no attempts at language legislation, even if they are successful can change that.

In order to present a picture of this "new norm" it is important to note three things.  First the American family is no longer predominately middle class, not longer predominately white, amd not longer predominately English speaking. 

The above is verified by the following, statistics reported recently in Education Week (May 1986). They are as follows:

Regarding the American family (including minority families):

1) Fewer than 59% of U.S. households now conform to the standard family model of past decades (father at work, mother at home, and 2 school aged children).

2) 9.5 million of 80 million households consist of women raising children alone - another 20 million are adults living alone.

3) 36% of female heads of households lack a highschool degree and 50% of them depend on public assistance.

4) 60% of children born in 1983 will live in one parent homes before they are 18.

5) There are more married couples without children than with children.

6) Among families with children 7 out of 10 women between the ages of 17 and 44 are in the work force.

7) Between 1970 and 1982 the percentage of unwed mothers who were teenagers rose from 17.5% to 37% for white teens and 44% to 87% for black teens.
 

The above has tremendous implications for the future of schools.
Regarding minorities:

1) In California 1 in 6 of public school students is foreign born.

2) By the year 2000, it is expected that 100% of the 50 largest urban school dis-tricts in the United States will be "majority-minority." Some already are.

3) Fertility rates (not including immigration) needed for replacement are 2.1, however current fertility rates for various ethnic groups are as follows:
Whites: 1.7
Blacks: 2.4
Hispanics: 2.9 (The baby boom of the 80's and 90's)

4) Children, in general, constitute 1/4 of America's 35 million people without health insurance. For Blacks the figure drops to 1 in 3.

5) Children, in general, are now the poorest segment in American society. 1 in 4 school age children now live in poverty - for blacks the number approaches 1 in 2.

6) Immigrants to the United States fare much better in public schools than native born minorities (from 3-5 years of schooling).

7) A recent Carnegie urban schools study identified low parent involvement as a major problem. The report tells of a high school in New Orleans, which like other high schools in the city requires parents to pick up their children's report cards. 70% of the report cards at this particular school remained unclaimed 2 months after school was out.
Clearly, schools will have many more minority and linguistically diverse students than ever before.
In addition to the above information, it is crucial to note the extent to which our future as a society is dependent on this new diversity. 

Education Week also reports the following: 
1) In 1950 there were 17 workers in the United States to support every retiree, however:

2) In 1992 there will be only 3 workers to support every retiree, and one out of 3 of these workers will be in a minority.

3) By the year 2030, the ratio will be 2.2 to 1, again with one of these persons being in a minority.
In short, our school aged population has changed dramatically over the past few years - and we can no longer reasonably expect that our kids will come to school with dad at work, mom at home, a middle class existence, and speaking English.

Added to the above, there are currently over 3 million school aged children in the United States who are limited-English proficient. That number will grow to 8 million by 1990 (NABE). The above serves to remind us that in spite of forces like that behind Proposition 106, and other such measures, we need only look around us to see that our society is rapidly changing. Nuisance legislation cannot change that. Cultural and linguistic diversity not only represents the new norm, but it also represents in a real way the future of the United States.
It is therefore incumbent on us not to make us depressed and powerless. Rather, we should use the energy created by these emotions to motivate us to action to insure that the real needs and issues relating to language minority persons do not become overshadowed by legislative initiatives designed to exclude the very persons who represent the resources to maintain and sustain our way of life for future generations.

Bibliography
1. Arizona State Department of Education. "Arizona Bilingual and ESL Bulletin." Vol.
2. No. 1, Fall 1986.
2. Education Week. "A Demographic Portrait of America's Future Students." May 14, 1986.
3. Intercultural Development Research Association (IDRA). "NABE Testimony on FY 1987 Needs and Funding for Bilingual Education." San Antonio, Texas, 1986.
 
"In short, our school aged population has changed dramatically over the past few years ~ and we can no longer reasonably expect that our kids will come to school with dad at work, mom at home, a middle class existence, and speaking English."

About the author: Kathy Escamilla earned a Ph.D. from UCLA in 1986, in the area of curriculum and instruction. She is an adjunct Assistant Professor at the University of Arizona and was formerly the Director of Bilingual/Multi-cultural Education for the Tucson Unified School District.

Hispanic Books Bulletin December 1988, pgs. 15-16





A New Perspective on History
by Jana Rivera 
Published in The Hispanic Outlook in Higher Education, (circa 1990)

In acknowledging the literary, scientific, technical, political, and educational achievements of
 Mexican - Americans, the atlas will provide information largely ignored by the history books.

Jn the 1950s, a Mexican-American child sat in an elementary school classroom in the Los Angeles area, hurt and confused, after being told by an Anglo-American child, "Go back where you came from."

Upon further investigation, this child discovered he was where he came from. He could trace his ancestors back to El Pueblo de la Reina de Los Angeles, a part of Mexico until 1848, now known as Los Angeles, California.

Unfortunately, perceptions of Mexican-Americans as being only recent immigrants to the United States have not changed much since the 1950s. Similar experiences pushed Antonio Rios-Bustamante into action.

Rios-Bustamante, assistant professor and research coordinator at the Mexican American Studies and Research Center at the University of Arizona in Tucson, has spent his life learning the history of Mexican-Americans and teaching it to others. His latest project, The Ados of Mexican American History, will be a first-of-its-kind reference and teaching manual charting the historical development of Mexican-Americans.

With the atlas, Rios-Bustamante and his colleagues hope to dispel myths and stereotypes that have created a limited perspective on the history of Mexican-Americans.

"We want to show the numerous contributions that have been made by Mexican-Americans in the United States," Rios-Bustamante said. "Stereotypes have created an image that Mexican-Americans, besides being only very recent immigrants, have made very few contributions. In fact, in the stereotypical version, we are seen as liabilities— we are creating welfare problems, we are a burden. This is far from being the truth either now or in the past."

Rios-Bustamante points out that Mexicans have been participating in American history since the beginning— even before the establishment of the United States. Recent research has documented evidence that Mexican troops supported their American allies during the Revolutionary War. Troops stationed at El Presidio de Tucson were ordered to donate at least one dollar in Spanish currency to support the American colonists. These funds were used to send supplies and assistance to the American revolutionaries led by General George Washington, says Rios-Bustamante.

In addition, several thousand Mexican troops fought the British under General De Galvez, who served as governor of Louisiana while it was a Spanish colony. Rios-Bustamante's research has shown that Mexico was a primary base of supply and financial support for military operations for the revolutionaries
.
"When [Mexican-American] students here study the American Revolution, I doubt they are told, even today, that their ancestors in Tucson played a role in it," Rios-Bustamante said. "While the information is known, it hasn't yet found its way into the instructional material."

Although previous studies have been done, says Rios-Bustamante, they have been limited in scope and have dealt primarily with demography and nomenclature, virtually ignoring the cultural dimension. In addition, the information from previous studies is scattered through thousands of rare volumes and manuscripts and is accessible to only a few. The atlas will consolidate the information and present it in a comprehensive geographical/historical format.

The atlas will contain more than one hundred maps developed by scholarly experts and designed to meet professional cartographic standards. There will be additional charts, tables, and other illustrations as well as a narrative text. In this format, Rios-Bustamante thinks the atlas will serve as a basic teaching and research reference work from a Mexican-American perspective—something he believes has been neglected in the past yet is very much needed to serve the almost twelve million Mexican-Americans currently living in the United States.

The atlas will also depict the historical patterns of cultural, political, economic, demographic, and social development of the Mexican people in a multinational and multicultural context, with particular emphasis on their development within the American Southwest.

In acknowledging literary, scientific, technical, political, and educational achievements of Mexican-Americans, the atlas will provide information  that  has  been  largely ignored by history books, says Rios-Bustamante.   One technical       achievement      Rios-Bustamante discovered through his research was the first practical sound system for talking films invented by the Mexican-American Rodriguez brothers. Warner Brothers then purchased the sound system from them.

The atlas will also highlight educational contributions of Mexican-Americans. "There is a myth that Mexicans have little interest in education," Rios-Bustamante said. "We're thought of as being basically a working-class people, and many of us are hardworking people. We are proud of our contributions in that regard, but there is an idea that because we are working people, we are not interested in education. This is not true."

Rios-Bustamante explains that throughout the Southwest, Mexican-American landowners donated sites for
schools and Mexican-American legislators were involved in establishing educational institutions.

Mariano Samaniego, who served on the Arizona Board of Regents, was involved in the legislation that established the University of Arizona in 1885, and Reginaldo de Valle was instrumental in establishing the Los Angeles Teacher's College, now known as the University of California at Los Angeles (UCLA).

In the political arena, Adelina Otero Warren from New Mexico was the first Mexican-American woman to run for the U.S. Congress in the early 1920s. Rumaldo Pacheco served as governor of California in the 1870s, and other Mexican-Americans served as state treasurers and as ambassadors to Latin American countries in the 19th century.

Rios-Bustamante thinks many literary and intellectual contributions of Mexican-Americans were overlooked because of the language barrier.

"Since political and philosophical perspectives were expressed in Spanish at the time, they tended to be ignored by the larger community," Rios-Bustamante said.
The development of the Mexican-American identity from a cultural perspective began to take place around the turn of the century, says Rios-Bustamante. This change, in part, occurred because of real changes that were taking place in society.

Rios-Bustamante thinks some change can be attributed to a large immigration of Anglo-Americans and Europeans to the Southwest area of the United States. "Naturally Mexicans were culturally influenced by interaction with Anglo-Americans and' Europeans, which altered the Mexican-American culture in various ways," Rios-Bustamante said.

Another factor was compulsory education in the English language, which began to occur about the same time. This, according to Rios-Bustamante, had both negative and positive aspects. The negative aspect grew out of a suppression of the Spanish language in schools. Mexican-American children were punished or expelled from school for speaking Spanish. From a positive perspective, Mexican-American children became bilingual.

By the 1920s and 1930s, a new generation of Mexican-Americans emerged with a shift in their intellectual language from Spanish to English, says Rios-Bustamante. In that period the term "Mexican-American" became a culturally accepted term and a reality as well, says Rios-Bustamante, whereas in prior years, it was simply a political term describing Mexicans living in the United States.

Rios-Bustamante has already done extensive studies on the continuous movement north of Mexicans before and after the area became part of the United States. According to Rios-Bustamante, Sonoran prospectors moved up into what is now Nevada and worked along side Anglo-Americans, and in some cases pre-ceded them, making up a large proportion of the work force in Silver City and Virginia City when the silver mines opened.

"One of the basic ideas of the atlas is that the Southwest is a transporter area," says Rios-Bustamante. "Rather than having a boundary that divides us, it is more like a continuous zone linking two countries. This more or less has always been the case, but the nature of this zone has changed and become more complex over time."
In addition to outlining the movement of Mexicans into the Southwest, the atlas will explore the movement of other groups of people into the area, and the interrelationships between those groups and Mexican-Americans.

Rios-Bustamante, originator and principal editor for the atlas, will be collaborating with Dr. Volker Albrecht, chairman of the Institut fur Didaktik der Geographic at the Johann Wolfgang Goethe Univeristat, Frankfurt, am Main.

Christoph Pilgrim, a visiting scholar studying under Albrecht, explains that under the auspices of a center designed for the education of future geography teachers, Albrecht has specialized in the study of border regions, including the border between Germany and France and the region between Italy and the former Yugoslavia.
In the 1980s, Albrecht began to study the border between the United States and Mexico. He became especially interested in the political geography of the area and the field of "nation building," Pilgrim said.

"Albrecht started a program that focused on one aspect of nation building—school policy," Pilgrim said. "He's interested in the introduction of educational programs, bilingual programs, the question of educational inequality, and the question of segregation and desegregation."

Albrecht and his graduate students will be primarily responsible for the maps in the atlas. Through those maps and the accompanying text, Pilgrim hopes to "reveal the mechanisms that direct readers' views toward very specific and very restricted views of their own environment and their own history.

"Our main concern is to view the region of the Mexican-American borderlands from a totally new perspective," Pilgrim said. "In the atlas, I'm planning to focus on the topic of objectivity and— maybe by putting several maps next to each other all detailing the same region— show how the same region can be seen through very different perspectives."

In addition to Albrecht and his students, Rios-Bustamante has recruited about one dozen scholars, including historians, anthropologists, geographers, and political scientists from many disciplines, including demography, fine arts, and the humanities.

Most recently, Rios-Bustamante has established an agreement with Instituto National Estatistica Geographia y Informatica, a major Mexican research institution that conducts census research and publishes a large series of topographical maps and other maps that depict the economic and social development of Mexico. Rios-Bustamante hopes the Institute will provide a cartographer to work with him on the project.

The atlas has received more than $135,000 in funding from a number of sources, including the American Council of Learned Societies and the German DAAD (Deutscher Akademischer Autauschdienst) as part of the German American Collaborative Research Grants in Humanities and the Social Sciences. 

[Editor Mimi: I could not find the publication date of this article. A google search, of articles related to the subject and concept of an Atlas of Mexican Americans indicated about 1990.If anyone has information, I would be interested in receiving it.  Thank you.]





University of Texas at Austin call for Submissions to the LULAC Archives

The 2014 Annual LULAC National Convention held in New York celebrated 85 Years of Service to the Latino Community.  The University of Texas at Austin is the designated repository for LULAC records. The LULAC Archives document the organization's profound achievements as the nation's largest and oldest civil rights, volunteer Latino organization.

Donate LULAC News magazines; local, district, state and national newsletters and other publications; scrapbooks and news clippings reporting on LULAC activities; bylaws and constitutions; convention program books; LULAC position papers and reports; correspondence (ex: letters, emails, memos); photographs; audiocassettes; videocassettes; DVDs; CDs; and other audiovisual materials. The mailing address is The University of Texas at Austin, LLILAS Benson, Latin American Studies and Collections, SRH 1.109, 2300 Red River St., S5410, Austin, TX, 78712-1469 with phone number 512-495-4520.

An archivist at the LLILAS Benson Collection will organize donated material and can provide advice about proper storage and preservation of historical documents at home.  This is a good time to look through your files and put them to proper use.  Your contribution will be a valuable addition toward documenting LULAC history.

Source: LULAC News, Autumn 2014, pg. 9



                   

Why we speak Spanish in Texas

By José Antonio López - Feb 9, 2015.
In a previous article, I mentioned that the contentious fence on our southern border was being built in the middle of northern Old Mexico (New Spain). A reader asked what I meant by that. I am happy to answer the question. 

Likewise, this article will have the side benefit of countering recent anti-Spanish comments of John Huppenthal, former head of the Arizona Department of Education. His bizarre cause and effect theory is as follows -- The majority of Mexican-descent citizens in the Southwest are poor because they speak Spanish. 

He claims the following: Do away with the Spanish language in the U.S. and it will eliminate poverty among Mexican-descent people. Incredible! Though, why is it that he and so many non-Hispanic people fail to recognize the nature of the U.S. Mexico border as a permanent Mason-Dixon Line? Why is it they don’t know that Spanish has been spoken longer than English in what is today the U.S.? Why is it they are clueless about the reasons why we Mexican-descent people in Texas and the Southwest speak Spanish?

The fact is that today’s descendants of the original Spanish Mexican pioneers in Arizona, New Mexico, Colorado, California, and Texas continue to speak Spanish, the first European language to be spoken here. After all, the Southwest is in New Spain, not New England. 

That reality contradicts a generally accepted perception in conventional U.S. history books. They try to make readers believe that the land the U.S. took from Mexico in 1848 was largely uninhabited. Not so! To illustrate, the following quote from historian John Francis Bannon clearly paints conquered Texas and the Southwest with much more clarity: 

“The Anglo Americans who came to Texas with Stephen F. Austin were not in the true sense pioneers; they found not a wilderness but a society already in existence and a foreign power in possession; neither were the traders who came across the Great Plains. Folk of European origin were already well established and had a society ready to do business. U.S. ships in the Pacific Coast, as well as mountain men and settlers, found the same type of thriving communities in California. The Borderlands story is a fundamental starting point for the comprehension of the problem of one of the nation’s contemporary minority groups – the Mexican Americans. They are descendants of those sturdy Borderlanders of yesterday who made real contributions to that real, but somewhat nebulous thing called American civilization.”

Indeed, when Stephen F. Austin and his companions arrived in Texas, they were leaving the U.S. forever behind by immigrating to Mexico. They willingly adopted the Spanish Mexican culture. So true was his belief that Mexico offered hope and opportunity to the Anglos, that Austin changed his first name to Esteban. Too, he enthusiastically embraced the Mexican demeanor in form of attire and way of life. He relied heavily on Martin and Patricia de León, his sponsors and mentors in Texas. They taught him all he needed to know about being an effective empresario. In reciprocal form, the de León children taught the Austin children to speak Spanish and in turn benefited by learning English from their new friends – true bilingualism! 

The Spanish language and Spanish Mexican footprints abound in the Southwest. For example, before the U.S. subsumed the Southwest, the territory encompassed the provinces (states) of Alta California, Baja California, Nueva Vizcaya, Nuevo México, Nueva Extremadura (Coahuila), Tejas, and Nuevo Santander. 

Towns in Sonora, Chihuahua, and Coahuila, such as Monclova were key commerce destinations. Today, U.S. citizens strike them off as foreign cities. However, at one time they were magnets that attracted diverse groups of people, including U.S. Anglo travelers. Indeed, the vast region thrived with vibrant activities along the Camino Real’s southern trade routes. 

In truth, Anglo people heading west used Spanish-developed maps, followed the Camino Real, and relied on Spanish-named points of interest (rivers, mountains, towns) along the way. In short, it was Spanish Mexican population centers that served as points of reference and as welcome oases that drew in the hungry, exhausted immigrants and travelers from the U.S. 

The next time you hear about the Border Fence debate on TV, remember that in 1848, Texas was nowhere near the Rio Grande. As Mexico’s most northeasterly Provincias Internas, Texas was much farther north. So, the Border Fence cuts through the heart of Northern New Spain. (Here in South Texas, it split the vibrant Villas del Norte in two and stripped the state of Tamaulipas of about one fourth of its territory!) 

Learning about our long-ignored early Texas history is most essential. Recently, the selection of the Vaquero as the mascot for the University of Texas Rio Grande Valley (UTRGV) generated a debate. Those who know about their early South Texas history overwhelmingly support the decision. Those opposed to the respectful tribute tend to be terribly unaware that the honorable tradition of the vaquero founded the Rio Grande Valley in the first place. Sadly, generations of being told their history was not important contributes to disbelief and cynicism. Only by learning about the past will they stop viewing the rich vaquero tradition in negative terms. 

In summary, due to a perpetual colonialism attitude based on the Manifest Destiny myth, our group (a “Class Apart”) has occupied the lowest socio-economic level since 1848. At all costs, Spanish-surnamed, Spanish-speaking citizens of Mexican-descent originating in South Texas (Rio Grande Valley) must first get to re-learn and then accept the fact that they are not immigrants to the U.S. Indeed, that is what separates us from our sister Hispanic groups that came later as immigrants. Let’s remind ourselves (and our children) that our ability to speak in two languages is a true blessing that their peers in school don’t have. 

As to the Berlin Wall-type border fence, those who think that it’s going to keep Mexican-descent citizens on this side of the border from speaking Spanish (English Only) are in for great disappointment. Spanish was spoken 24/7 in Texas and the Southwest yesterday; is spoken today, and will be spoken tomorrow. Bilingualism is here to stay. Judging from the millions of dollars being spent in Spanish language multi-media advertising, the U.S. business community depends on it. 

As to the absurd cause and effect theory mentioned above, it’s hard to believe that the man who proposed it occupied Arizona’s top education job. No doubt his Hispanophobia is due to a lack of education (no pun intended.) Being bilingual has nothing to do with being poor. 

If anybody tells you that Hispanics can make it in the U.S. only if they learn English, tell them that speaking English has not necessarily helped Blacks gain equality in this country. The same goes for the plight of our Native American brethren. 

Lastly, let’s use the education process to chip away at the wrong perception that the general public has about our heritage on this side of the U.S. Mexico border. If we stay together, we can erase that wrong view in one generation. In the sage advice of Dr. Lino Garcia, Jr., UTRGV: ¡Un paso a la vez! ¡Pero, adelante, siempre adelante!





No Nopales yet by Gustavo Arellano


Okay, haters: go for it. Go on and rant that the anger that Chicano authors and I have for Chipotle after they announced the latest batch of authors for their "Cultivating Thought" series is laughable. That we should rejoice that the series included Hispanic authors this time, from Brazilian self-empowerment guru Paulo Coelho to Dominican writer Julia Alvarez to Spaniard Carlos Ruíz Zafón. 

That we should thank Chipotle for including diverse voices after the travesty of last time, shut up, and get on with our lives. Actually, that we should get lives, period, and go bend a taco or something.

But the fact remains: when curating author Jonathan Safran Foer had another chance to expose hipster America to Chicano or Mexican authors, he chose not to. And the question must be asked: why?

How rarified is Safran Foer's world that he couldn't find a single Mexi author to contribute a couple of hundred words? It's not like there's a lack of them. In Chipotle's hipster circles, you have futurist Alexis Madrigal and McSweeney's Salvador Plascencia; for perennial best-sellers, try Luís Alberto Urrea and Sandra Cisneros. In the cult favorites, there's Alex Espinoza and Dagoberto Gilb; in the veteranos category, try Rudolfo Anaya and Helen Maria Viramontes. And that's just the names that most immediately come to mind.

And the haters will ask: why does this matter? It's just fast food, after all. And that's Safran Foer's point: use such a popular medium to expose Literature to the masses. One can't accuse him anymore of excluding diverse voice, because he's obviously rectified that (other authors in the latest batch include Aziz Anzari and Augusten Burroughs). But for someone who supposedly wants to cultivate thought, the lack of Chicanos and Mexicans remains laughable. Not surpising, of course: as with most races in the diversity sweepstakes, Mexicans just got shut out again--after all, we're just Mexicans.

I guess the only bright spot about this fiasco is how deracinated the burrito now is from Mexican culture, how wholly American it has become. That's progress, right?

Email: garellano@ocweekly.com. Twitter: @gustavoarellano.

Mercy Bautista-Olvera has sent you a blog post from http://blogs.ocweekly.com
OC Weekly Blogs - http://blogs.ocweekly.com/stickaforkinit/2015/01/cultivating_thought_chipotle_2015.php



Hollywood's Latino Problem:  By the Numbers

Latinos buy 25%of all U.S. movie tickets and make up 32% of frequent moviegoers. 
So why is there only one Latino-centric film ("Cesar Chavez") being released by a major studio in 2014?
  http://fusion.net/story/46551/hollywoods-latino-problem-by-the-numbers/
 

 
https://fusiondotnet.files.wordpress.com/2015/02/fusion_latino-infographics_final-rev-1.jpg?quality=80&strip=all 

Sent by Howard Shorr  
howardshorr@msn.com
 

Editor Mimi: If you wonder if Latinos have a problem with image . .  just check Hollywood's  . . . Into the Woods costume for Johnny Depp,  as the Wolf . .  "brought a zoot suit vibe to his costumes." OC Register, Feb. 16, Life section, page 1.



Dying Communities, Forgotten Memories
By Rodolfo F. Acuña 

 

rudy.acuna@csun.edu
 
30 January 2015
Dr. Rodolfo F. Acuña is the Founder of Chicana and Chicano Studies at CSUN. Courtesy Department of Chicana and Chicano Studies @ CSUN.
With age you become more nostalgic. Lately, for instance, I take things very seriously, and struggles such as the one with the university (CSUN) and its efforts to privatize the university through projects such as the UNAM (National Autonomous University of Mexico) accord take on a deeper meaning. 
These reflections have become even more meaningful as I explore and review the destruction of communities that were and are still the first line of defense in our wars of survival. Communities are the trenches that defend us against capital attempts to erase our memories and take away our greatest weapon -- our memories of past struggles. 

When Mexican Americans and Latinos talk about a community, they generally refer to their barrio, their colonia. It, however, can also refer to their nationality – their people, their paisanos/as. 

When Mexican Americans and Latinos talk about a community, they generally refer to their barrio, their colonia. It, however, can also refer to their nationality – their people, their paisanos/as. 

To be part of a community, you have to be bonded with it and care about it. Love begins and ends with responsibility. The people in a community remember common struggles, they share memories, they remember past losses and victories, and rejoice and anguish with what went right and wrong.

The organizers who I have met and spoken to have all had a strong sense of community and recognized how this indefinable entity contributed to their ability to organize resistance among workers and their families. 

The great Cannery and Agricultural Workers Industrial Union (CAWIU) organizer Pat Chambers in a series of interviews credited whatever success the union had had in organizing the Great 1933 San Joaquin Cotton Strike to the workers and their families. According to Chambers, it was not the Communist organizers who kept resistance alive but the workers, wives and families many whom did not know each other before the strike but acted as a community. They remembered past strikes – struggles won and lost. 

Dr. Ernesto Galarza who organized the Bakersfield area DiGiorgio Strike in the late 1940s and 1950s incessantly talked about community, saying that the loss of a community represented the loss of a group memory and ability to resist capital. This loss weakened the ability of a community to resist. 

In his twilight years Galarza was involved in community struggles such as the preservation of Alviso, a colonia near San Jose. 

Galarza’s definition of community was more nostalgic than other organizers yet more profound. The introductory chapter of Barrio Boy (1971) spoke about his early childhood memories of growing up in the Mexican mountain village in Jalcocotán, Nayarit. He wrote “about family and community, culture, nature, and standing up for oneself” – the lessons learned in his community and qualities that he was trying to preserve in Alviso. 

In conversations with César Chávez he almost always turned the topic to the Mondragon Corporation, a federation of worker cooperatives based in the Basque region. It set up a community that resisted the growing globalization process. Although the Farmworkers were not a Mexican Union, everyone knew that the base was Mexican, built on the organic experiences of its members. For example, the symbolism of marching with the banner of the la Virgén de Guadalupe is inescapable. 

César’s conversations reminded me of the Mexican mutualistas that were the backbone of many early mining and agricultural strikes. They fed off the Industrial Workers of the World and syndicalist movement of Ricardo Flores Magón.

Because of the importance of community, I constantly talk about it so much so that I may appear redundant to many readers. 

A community is a social unit whose members share common values. When I was growing up, my home resembled a community. My home and dinner table were always full with extended family and friends. No one was turned away, my mother and grandmother would always say that we could put more water in the frijoles so the dinner table was full with relatives and friends dipping day old bread into the caldo of beans. 

Blood and history bonded us. We knew the flaws of each member. The community, however, took on a life of its own and there was a sense of connectedness. We cared about each other and knew who would come through for us in a crisis. 

The word "community" is derived from the Latin communitas (from Latin communis). It is defined "a group or network of persons who are connected to each other by social relations that extended beyond immediate genealogical ties, and who mutually define that relationship (subjectively) as important to their social identity and social practice." It builds upon the truism “We Become What We Think About.”

The 1950s saw the destruction of urban communities under the guise of urban renewal in Chavez Ravine and Bunker Hill. Similar people removal took place in Tucson, El Paso and Chicago where developers destroyed memories so they could make billions of dollars on what had once been communities. People removal destroyed memories to the point that super Chicano nationalists go to Chavez Ravine regularly to gorge themselves on Dodger Dogs. 

Remembering what happens in our communities helps us to identify important problems, issues and concerns. It focuses our attention on power structures and on processes such as institutionalized racism. Memory allows us to see the similarities between the genocide of the Native American, Manifest Destiny, urban renewal, and privatization. 

A community allows us to build strategies “for analysis, for action and for change.” Examining political and economic factors from the concrete base of the community allows for development of more effective strategies for change. Memory is essential for change. The essence of struggle is to never forget. It is the only effective way to organize against capital that has its memories and strives for hegemony.

I would be the last person in the world to minimize the importance of cuisine in the forging of community. However, like common blood ties it is not enough. We derive strength from cultural memory that carry the seeds of transformative historical experiences. However, eating menudo on Sunday is not enough to change capital. Eating menudo alone does not define a culture. “For oppressed peoples, cultural memory engenders the spirit of resistance…” 

We have to come to grips with the fact that food is no longer a community enterprise. Pizza parlors are no longer Italian, most sushi bars are Korean and Chipotle is corporate owned. 

In prison they tried to take Antonio Gramsci’s memory from him. During his long incarceration he was not allowed to read communist books, but Gramsci remembered. 

Our university campuses are marketplaces, but they want to pretend they are the custodians of the truth. The present managers were not around during past struggles such as for minority access. They therefore rewrite history to justify the present purposely hiding diversity statistics that would upset their view of a racially balanced university. 

California State University at Northridge (CSUN) student.

If the statistics do not exist, the need for change does not exist. Like in the case of urban renewal, the objective is growth that allows larger administrative salaries, larger staffs, and bigger buildings that are then named after donors – again they are messing with memory. 

Managers refine and define the product without any thought of the consumer whose financial burden increases. The possibility to accomplish a sense of community is erased. 

Like in the case of Gramsci or a computer disk our memories have to be wiped clean. The narrative changed and the bonds that bind us to our community erased. In the new narrative, the ruling elite become the benefactors and those who made past sacrifices are forgotten. 

Thus consumers do not bond with the past, and they do not recognize the trust they have to help those from the communities that they came from. Thus their ability to fight back is weakened and the uprooted feel beholding to the developers. Meanwhile, their communities are being gentrified, bought up by hedge funds, bulldozed, leaving only the ashes behind.

Who Controls the past, controls the future....

Courtesy of http://www.english-blog.com 



walmart lg
What This City Did With An Abandoned Walmart Is Absolutely Brilliant.   You’ll Love It . . . . by the Yardener

Officials in McAllen, Texas, were faced with this problem when their local Walmart shut down. Instead of letting the giant store sit vacant, they did something amazing. They transformed it into the largest single-floor public library in America.  

After stripping out the old walls and ceiling, the developers opted for a very modern feel for the space. Of course there is also a cafe, a used book store, an auditorium, and self check-out stations. This next part makes it perfect… 

 

What’s more is that they host an incredible Farmers’ Market. Where you can get everything you need.  They even set up shop indoors in the winter.
Even the grounds look amazing. This has to be the coolest public library ever.

Sources: Weburbanist, Viral Nova, Facebook/McAllenFarmersMarket

Sent by Ernesto Uribe 
Euribe000@aol.com
 

http://growfood-notlawns.com/city-abandoned-
walmart-absolutely-brilliant-youll-love/

 

 

HERITAGE PROJECTS

Walking the streets of Spain while sketching and listening for voices from the past 
        by Eddie Martinez, edited and translated in Spanish by Viola Rodriguez Sadler

Justice for Menchaca:  Project to Correct spelling of Menchaca in Austin street signs
Help us Save a Historic Place you Love!
The Blue Lady, Sor Maria of Agreda, 4th Annual Pilgrimage





Justice for Menchaca:  Project to Correct the spelling of Menchaca in Austin street signs
We now have an official fundraising target.  The City Manager's office of the City of Austin has informed us that the cost of changing the street signs to the correct spelling of Menchaca Road (and this will cover 90% of that road---the last 10% is in Travis County) will be---------- $24,291.55. so we'll round our target up to $25,000.

This is great news --I thought it would be much more.  As you know , Justice for Menchaca is a registered 501c 3 organization therefore anything you send us will be tax deductible. Please mail your contributions to us at: 1104 Nueces, Austin, Tx. 78701

We currently have $ 3,441 in the bank which we will use for printing stickers and any other administrative expenses that may arise.   One way to approach this is if you give $250 you have paid for one block and if you give $2500 you have paid for 10 blocks of sign changes.  Any amount will be appreciated. Thanks for your consideration Y Viva Menchaca.   

Sent by Rosie Carbo  rosic@aol.com 


Help us Save a Historic Place you Love!

Dear Friend,

Do you know of a historic site of national appeal that faces an uncertain future? With a few keystrokes, you might change its fate! Each year the National Trust for Historic Preservation highlights 11 historic places across the country facing a range of threats, including demolition, harmful alteration, or disrepair — and every year the list draws nationwide media attention to their significance and their plight. In its 27 years of existence, the list has helped save all but a handful of historic sites.

We are now accepting nominations for our 2015 list of America’s 11 Most Endangered Historic Places. You may nominate a site by completing a basic online form that can be found here. Nominations are accepted through March 3, 20145. For more information, please contact us at 11Most@savingplaces.org or 202.588.6141.

Thank you for giving voice to places too priceless to lose!

Sincerely,  Germonique Ulmer
Vice President, Public Affairs
email@savingplaces.org


The Blue Lady, Sor Maria of Agreda

Announcing the 4th Annual Pilgrimage in honor of Sor Maria of Agreda on June 28, 2014.  To be held at the Mission Ruins of San Gregorio de Abó of Salinas Pueblo Missions National Monument,  9 miles west of Mountainair, New Mexico, of HWY 60.  
Program: " Assemble by 9:00 am check-in; only persons on list will have a chair to sit on
" Opening Ceremony 10:00 a.m. followed by a procession
" Mass will be celebrated at approximately 11:00 am
" Lunch after mass, please bring your own lunch.
" Concurrently with lunch presentations from a Park Ranger on the history of the Salinas Valley National Monuments and the Jumano, Isleta, Piro-Tompiro Nations which Sor Maria brought together  " Closing ceremony between 2:00 & 3:00 pm
 Jerry Lujan
Sponsored by Margil, Sor Maria Initiative. Contact coordinator Jerry Lujan
RSVP ASAP to jerry_javier_lujan@hotmail.com or call 505-203-7609, leave message and contact information

Mission: Bring light to Sor Maria's literary work, The Mystical City of God and form study groups.
Please click for upcoming conference in San Antonio, Texas on Sor Maria's colonial visitations to indigenous in tribes in Texas, and click for a detailed history on Sor Maria de Agreda.



HISTORIC TIDBITS

February 8th, 1830 -- Last Franciscan in early Texas relinquishes missions
February 16th, 1599 -- Lone survivor of Bonilla expedition found
This Day in History Website
Phrases you probably use, but never knew why 


February 8th, 1830 -- Last Franciscan in early Texas relinquishes missions

On this day in 1830, José Antonio Díaz de León, the last Franciscan missionary in prerepublic Texas, reluctantly complied with the Mexican state government decree that missions be secularized--that is, turned over to diocesan authorities. Díaz de León had been appointed ad interim president of all the Texas missions in 1820, three years before the Mexican government ordered their final secularization. Díaz de León declined to comply without instructions from his superiors in Zacatecas, the first in a series of delays that lasted seven years. 

Díaz de León surrendered the San Antonio missions to the Diocese of Monterrey in 1824. In 1826 he was officially named president of the Texas missions. But Anglo settlers wanted the mission properties, and in 1829 the town of Goliad (formerly La Bahía) obtained a new decree to enforce secularization. Díaz de León continued to resist, but on February 8, 1830, he finally surrendered the last remaining missions. The mission lands, as he had expected, were soon made available to colonists. The bishop of Monterrey assigned him a parish post in Nacogdoches. Díaz de León was murdered on November 4, 1834. He was the thirty-first, and last, Zacatecan missionary to die in Texas. 

Source: Texas State Historical Association,  Day by Day 


February 16th, 1599 -- Lone survivor of Bonilla expedition found

On this day in 1599, Jusepe Guitiérrez, the lone survivor of the Bonilla expedition, was found by Spanish explorer Juan de Oñate. Francisco Leyva de Bonilla, a Portuguese captain in the service of Spain, was dispatched in 1594 by Governor Diego de Velasco of Nueva Vizcaya to pursue beyond the frontiers of that state a rebellious band of Indians that had committed acts of theft. Once across the border, Bonilla and his party determined to explore New Mexico and the plains beyond and to search for the fabled treasure of Quivira. They spent about a year at the upper Rio Grande pueblos, making Bove (San Ildefonso) their principal headquarters. They then explored into Arkansas and Nebraska. According to the statement of Gutiérrez, a Mexican Indian who was with the party, Bonilla was stabbed to death after a quarrel with his lieutenant, Antonio Gutiérrez de Humaña, who then assumed command. Sometime after the murder, Jusepe and five other Indians deserted the party and retraced their steps toward New Mexico. On the way, four were lost and a fifth was killed. Jusepe was taken captive by Apache and Vaquero Indians and kept for a year. At the end of that period, he made his way to Cicuyé and in 1599 was found at Picuris by Oñate, who secured his services as a guide and interpreter. When Oñate arrived at Quivira in the summer of 1601, he learned that hostile Indians had attacked and wiped out Humaña and nearly all his followers on their return journey, by setting fire to the grass at a place on the High Plains subsequently called La Matanza.

Source: Texas State Historical Association,  Day by Day 



 
Welcome to the THIS DAY IN HISTORY daily email!  

February 3: General Interest: 2005: Gonzales becomes first Hispanic U.S. attorney general

American Revolution:1781 : Greene crosses the Yadkin with Kosciusko's boats
http://www.history.com/this-day-in-history/greene-crosses-the-yadkin-with-kosciuskos-boats

Automotive:2006 : "World's Fastest Indian" makes U.S. debut
http://www.history.com/this-day-in-history/worlds-fastest-indian-makes-us-debut

Civil War: 1865 : Possible peace is discussed at Hampton Roads conference
http://www.history.com/this-day-in-history/hampton-roads-conference

Cold War: 1950 : Klaus Fuchs arrested for passing atomic bomb information to Soviets
http://www.history.com/this-day-in-history/klaus-fuchs-arrested-for-passing-atomic-bomb-information-to-soviets

Crime: 1780 : Early American mass murder changes common perceptions of crime
http://www.history.com/this-day-in-history/early-american-mass-murder-changes-common-perceptions-of-crime

Disaster: 1998 : Marine jet severs ski-lift cable in Italy
http://www.history.com/this-day-in-history/marine-jet-severs-ski-lift-cable-in-italy

General Interest: 1924 : Woodrow Wilson dies
http://www.history.com/this-day-in-history/woodrow-wilson-dies

    1953 : Cousteau publishes The Silent World
    http://www.history.com/this-day-in-history/cousteau-publishes-the-silent-world

    1959 : The day the music died
    http://www.history.com/this-day-in-history/the-day-the-music-died

    1966 : Lunik 9 soft-lands on lunar surface
    http://www.history.com/this-day-in-history/ilunik-9i-soft-lands-on-lunar-surface

    1994 : Clinton ends Vietnam trade embargo
    http://www.history.com/this-day-in-history/clinton-ends-vietnam-trade-embargo


Hollywood: 1989 : John Cassavetes dies
http://www.history.com/this-day-in-history/john-cassavetes-dies

Literary: 1820 : Keats falls deathly ill
http://www.history.com/this-day-in-history/keats-falls-deathly-ill

Music: 1959 : The Music dies in an Iowa cornfield
http://www.history.com/this-day-in-history/the-music-dies-in-an-iowa-cornfield

Old West: 1889 : Belle Starr murdered in Oklahoma
http://www.history.com/this-day-in-history/belle-starr-murdered-in-oklahoma

Presidential: 1994 : Clinton ends trade embargo of Vietnam
http://www.history.com/this-day-in-history/clinton-ends-trade-embargo-of-vietnam

Sports: 2002 : New England Patriots win first Super Bowl
http://www.history.com/this-day-in-history/new-england-patriots-win-first-super-bowl

     2008 : New York Giants upset New England Patriots in Super Bowl XLII
     http://www.history.com/this-day-in-history/new-york-giants-upset-new-england-patriots-in-super-bowl-xlii

Vietnam War: 1955 : Diem institutes limited agrarian reforms
http://www.history.com/this-day-in-history/diem-institutes-limited-agrarian-reforms
 
World War I:  1917 : U.S. breaks diplomatic relations with Germany
http://www.history.com/this-day-in-history/us-breaks-diplomatic-relations-with-germany

World War II: 1944 : U.S. troops capture the Marshall Islands
http://www.history.com/this-day-in-history/us-troops-capture-the-marshall-islands

Sent by Sister Mary Sevilla  marysevilla@mac.com


Phrases you probably use, but never knew why . . . 
Some things you never knew (and possibly didn't want to): In the Old West, a .45 cartridge for a six-gun cost 12 cents, and so did a glass of whiskey. If a cowhand was low on cash he would often give a bartender a cartridge in exchange for a drink. This became known as a "shot' of whiskey; 

American fighter planes in WW 2 had machine guns that were fed by a belt of cartridges. The average plane held belts that were 27 feet (9 yards) long. If the pilot used up all his ammo, he was said to have given it "the whole nine yards"; 

This is synonymous with dying. During WW 1, soldiers were given life insurance policies worth $5,000. This was about the price of an average farm, so if you died you "bought the farm" for your survivors; 

The "iron clad contract" came about from the ironclad ships of the Civil War. It meant something so strong it could not be broken; 

Most men in the early west carried a jack knife made by the Buck Knife Company. When playing poker it as common to place one of these Buck knives in front of the dealer so that everyone knew who he was. When it was time for a new dealer the deck of cards and the knife were given to the new dealer. If this person didn't want to deal he would "pass the buck" to the next player. If that player accepted, then "the buck stopped there"; 

The Mississippi River was the main way of traveling from north to south. Riverboats carried passengers and freight but they were expensive so most people used rafts. Everything had the right of way over rafts which were considered cheap. The steering oar on the rafts was called a "riff," and from that came "riff raff"; 

How 'bout them cobwebs? The Old English word for spiders was "cob"

Traveling by steamboat was considered the height of comfort. Passenger cabins on the boats were not numbered. Instead they were named after states. To this day, cabins on ships are called "staterooms"; 

Early beds were made with a wooden frame. Ropes were tied across the frame in a criss-cross pattern. A straw mattress was then put on top of the ropes. Over time, the ropes stretched, causing the bed to sag. The owner would then tighten the ropes to get a better night's sleep, and the expression "sleep tight" was born; 

Showboats were floating theaters built on a barge that was pushed by a steamboat. These played small towns along the Mississippi River. Unlike the boat shown in the movie "Showboat," these did not have an engine. They were gaudy and attention-grabbing, which is why we say someone who is being the life of the party is "showboating"; 

In the days before CPR a drowning victim would be placed face-down over a barrel and the barrel would be rolled back and forth in a effort to empty the lungs of water. It was rarely effective. If you are "over a barrel," you are in deep trouble; 

Heavy freight was moved along the Mississippi River in large barges pushed by steamboats. These were hard to control and would sometimes swing into piers or other boats. People would then say they "barged in"

Steamboats carried both people and animals. Since pigs smelled so bad they would be washed before being put on board. The mud and other filth that was washed off was considered useless "hog wash"

The word "curfew" comes from the French phrase "couvre-feu." which means "cover the fire." It was used to describe the time of blowing out all lamps and candles. It was later adopted into Middle English as "curfeu" which later became the modern "curfew." 

In the early American colonies, homes had no real fireplaces, so a fire was built in the center of the room. In order to make sure a fire did not get out of control during the night, it was required that, by an agreed upon time, all fires would be covered with a clay pot called-a "curfew";

When the first oil wells were drilled they had made no provision for storing the liquid, so they used water barrels. That is why, to this day, we speak of "barrels of oil" rather than gallons; 

and as the paper went through a rotary printing press, friction caused it to heat up. Therefore, if you grabbed the paper, it was hot. The expression "hot off the presses" is a means to get immediate attention.

Sent by Ernesto Euribe
Euribe000@aol.com


HONORING HISPANIC LEADERSHIP

Arthur L. Alarcon: 9th U.S. Circuit's first Latino judge  August 14, 1925 – January 28, 2015
Tomás Mendirichaga Cueva falleció el día 5 de diciembre de 2014
Wallace R. Davis:  March 21, 1935 – November12, 1994
Alfonso Texidor: Poet, Friend, Mission Icon    1946 - December 25, 2014



Arthur L. Alarcon, 9th U.S. Circuit's first Latino judge, dies at 89

August 14, 1925 – January 28, 2015

Arthur L. Alarcon, shown in 1979 when
he was a state appeals court judge, 
served on the bench for more than 50 
years. 

Arthur L. Alarcon, shown in 1979 when he was a state appeals court judge, served on the bench for more than 50 years. (Bill Varie)
By ESMERALDA BERMUDEZ contact the reporter Obituaries Obituary Database Trials and Arbitration Courts and the Judiciary Jimmy Carter

Obituary: Arthur L. Alarcon, first Latino appointed to 9th U.S. Circuit of Appeals, dies at 89
Arthur L. Alarcon, the first Latino appointed to the 9th U.S. Circuit Court of Appeals, died Wednesday at his Pacific Palisades home. He was 89.  He was recently diagnosed with cancer, according to a court statement.

The native Angeleno and son of a baker was a judge for more than 50 years. He was nominated to the 9th Circuit in 1979 by President Jimmy Carter after serving two decades in high-profile posts at the state and county levels.

Colleagues and friends this week remembered him for his public service and sharp mind — also for his gracious manner.

Photos of leaders, stars and other notable figures who died in 2015.
"He had a keen intellect, a real love of the law and was committed to justice for all," said U.S. Sen. Dianne Feinstein (D-Calif.), who became a good friend after working with Alarcon decades ago. "I will always remember his booming laugh, which was one of the world's best."

Born Aug. 14, 1925, in Los Angeles, Alarcon knew from an early age that he would be a lawyer. His father, a native of Mexico with little formal schooling, was his motivation.

"He told me from the time I was a small child that in this country a law background would be excellent for whatever ultimate [career] choice I made," Alarcon told the Los Angeles Daily Journal in 1981.

After high school, Alarcon served in the Army during World War II, earning a Bronze Star and a Purple Heart. He nearly lost his legs while serving in France after falling into icy water and being stuck for hours. When the self-described "L.A. surfer who didn't know a thing about the cold" was finally rescued, the doctor gave him an ounce of bourbon every 12 hours.  "I don't know if it worked, but I still have my legs," Alarcon said.

He graduated from the USC Law School in 1951. He prosecuted capital cases as a deputy district attorney in Los Angeles County and served as clemency secretary to Gov. Pat Brown. In his later years, he pushed for an overhaul of the state's capital punishment system, arguing that the average lag time between conviction and execution was twice the national average.

On the 9th Circuit, Alarcon served as an active judge until taking senior status in 1992. He often filled in on other federal courts across the country and also worked with judges in Latin America under international exchange programs.

"Judge Alarcon was for me the gold standard in judicial excellence," said Deanne Tacha, a former chief judge of the 10th Circuit Court of Appeals who sat with Alarcon several times.

The longtime judge presided over many noteworthy cases, including that of Sirhan Sirhan, convicted of assassinating Robert F. Kennedy. But he wasn't one to boast or lecture. "I hate judges who have a briefcase full of solutions to all life's problems," he once told the Journal. "I am, and will be until I'm carried off, a student."

In a 2006 Los Angeles Times story about the renovation of the old downtown Hall of Justice, Alarcon shared his memories of the building, built the same year he was born.

One of his most notable memories was the 1956 trial of James Merkouris, who had been convicted of killing his former wife and her new husband.

"The judge," Alarcon said, "threatened to bind and gag Merkouris for screaming obscenities during proceedings." But before he had the chance, Merkouris grabbed the prosecuting attorney from behind. At that moment, Alarcon sprang from his seat and jumped on Merkouris' back.

After deputies broke up the brawl, Merkouris spent the rest of the trial strapped in a steel chair bolted to the floor, encased in a soundproof glass booth, so his frequent outbursts wouldn't disrupt proceedings.

Throughout his career, Alarcon kept busy off the bench, serving on the boards of numerous Latino and youth organizations. Alarcon "didn't seem to understand the idea of slowing down," said Kathryn Lohmeyer, his career law clerk.

In his later years, he was an avid walker and gardener, often charming people with his easy, hearty laugh. He continued to work for some time after he was diagnosed with cancer, never letting colleagues in on his illness.

Alarcon is survived by his wife Sandra Alarcon; sons Los Angeles Superior Court Judge Greg Alarcon and attorney Lance Alarcon; daughter Jan Alarcon, who is a physician; three granddaughters and one great-grandson.

Copyright © 2015, Los Angeles Times




Lamentable noticia: Tomás Mendirichaga Cueva falleció el día 5 de diciembre de 2014.

Genealogía de México:  Con lamentable pena, comunico que el insigne historiador y precursor de los estudios genealógicos en la región noreste de México, don Tomás Mendirichaga Cueva falleció el día 5 de diciembre de 2014. Nació en Monterrey en 1927, descendiente de ilustres y pujantes empresarios que dieron el impulso a la banca y a la industria regiomontana, apostando por el crecimiento económico y social de Nuevo León. 

Su legado permanece en muchísimas colaboraciones en la revista Ábside y Humanitas, en sus libros entre los que destacan dos monografías municipales: una de San Pedro Garza García y otra de San Nicolás de los Garza. Dedicado al trabajo de investigación y a la academia, alejado de los reflectores y las vanidades que imperan en nuestro contexto cultural y literario de Monterrey. Indudablemente que Nuevo León perdió físicamente a uno de sus mejores estudiosos, pero su obra escrita hablará por don Tomás Mendirichaga a través del tiempo.

Descanse en Paz
Colaboracion de ​ Antonio Guerrero Aguilar:
cron...@hotmail.com

 




Biography
Wallace R. Davis
March 21, 1935 – November12, 1994
By Mrs. Mota

Our school is named after Wallace R. Davis. When Mr. Davis was little, they called him “Wally.” He was born in Santa Ana, CA.  He was Mexican, Native American, and Irish. He grew up in “La Colonia 17,” in a little wooden house. He thought it was the best place in the world to grow up. The house had a stove that burned wood, the toilet was outside, and there was no hot water heater. There were fields and animals around the house that he liked, and the neighbors all knew each other. When he was a grown man, he realized that people probably thought he grew up poor, or in poverty as they say. But he said, “Poverty is not living in a small house…it is living in a small world, without hopes and dreams.”


When Wally began school, it was hard for him because he did not speak English and the schools were segregated. That means they did not let the white kids, the black kids, or the Mexican kids go to the same school. Then, when he was only six, he had to leave his mother because she had Tuberculosis. That is a very infectious disease, and the authorities always isolate people who have it. Well, Wally went to live with a foster family, and the father of that family was not very understanding of little kids. The foster father got mad at Wally one night at the dinner table. To punish Wally, the man picked the little boy up, carried him outside, and threw him out into a trash pit in the back yard. In those days, they did not have garbage collection so people just dug a big hole and threw garbage in it. This is where little Wally landed, barefoot, near sharp tin cans and broken glass.

It made Wally feel terrible to be treated this way. It made him feel like nobody cared for him. But Wally realized, 
“I care for myself,” and he said to himself, “I’ll get out of this hole.” And he did get out.

Wally’s mother died from Tuberculosis and he was raised by his grandparents, Mama Candi and Papa Leandro who gave him generous amounts of love. Wally helped support his family by working in the fields picking crops when he was in grade school. But his grandfather did not want him working so much because he wanted Wally to concentrate on his schoolwork.

When Wally was growing up, he encountered racism. Sometimes people said, “No Mexicans allowed here,” or, if they were allowed, they had to sit in the back of the movie theater. Sometimes people would ask Wally, “What’s your name?” and he would reply, “Wallace Davis.” Then they would say that it didn’t make sense to have a name like that because he was Mexican. Wally would always say, “I am who I am.”

Wally worked hard at school because he knew that education would help him follow his dreams. But when Wally was in high school, something happened that almost made him drop out of school. His loving grandfather, who was like a father to him, died. Besides the terrible pain of missing his grandfather, Wally had to work harder than ever to support his family. He worked full time at night and on weekends. Plus he went to all his classes. How could he do this and still get enough sleep? But he was not content just working and studying. He somehow found the time to form a band in which he played the saxophone and clarinet. He played on the basketball and football teams and was Class President. He graduated from Garden Grove High School in 1954. 

In all the hard things that he did, how many times did he remember being thrown in the garbage pit and climbing out of that hole? He had to believe in himself. Wally went into the Army. Then he went to California State University, Long Beach. A lot of university students do not have jobs because their parents pay for them to go to school. Going to school is their only job. But not Wally. He needed to work to support himself and his grandmother. He had a humble job, and people looked at him in a way that showed they didn’t think he would ever finish school with a college degree. But he did get his degree, and he went to UCLA Law School. When he got his law degree, he was the first Latino, Spanish-speaking attorney in Santa Ana! In all the hard things that he did, how many times did he remember being thrown in the garbage pit and climbing out of that hole? If he could get out of that hole, he could do anything. He had to believe in himself.

As an attorney, Wallace Davis fought for the rights of children. At one time, many Latino children were being
put into classes for mentally retarded children just because they could not pass a test in English to show how smart
they were. Mr. Davis brought a law suit against Santa Ana School District and was successful in getting that district and others in the United States to be careful how they tested children. He also fought for the rights of his Native American relatives, the Juaneño Band of Mission Indians. He worked in many organizations that worked for the rights of students and minorities.

Wallace Davis was married to his wife, Irmgaard, for 33 years, and they had seven children. He supported them all through college. He died in 1994. He started out poor - he was an orphan, he was thrown into a garbage pit, he
was a field worker, a factory worker, a janitor, a musician, an attorney, and finally, a very well respected leader in Santa Ana and Orange County. People remember him for all his hard work and achievements, but most of all, they remember him for his personal warmth and caring. He said, “Dream big…and once you have that dream, don’t let anyone take it away from you. You must have faith in tomorrow…we must have faith in you.”  


Sent by Frances Rios who writes "Wally Davis was my dad's cousin. Wally was a Rios descendent."   
 francesrios499@hotmail.com   
Editor Mimi: The Rios were among the early colonizing families in Southern California in the 1700s.




Poet, Friend, Mission Icon 
Alfonso Texidor Dies at 68



Image via Avotcja Jiltonilro/Facebook.
By Laura Wenus 
Alfonso Texidor, poet, activist, and calendar editor and columnist at El Tecolote, died on Christmas Day 2014. He left behind hundreds of friends and admirers, who gathered Sunday, February 8th to honor his memory.

The memorial commenced at noon at Cafe La Boheme on 24th street near Mission, one of Texidor’s favorite haunts. There, Danza Mexica performed and poets  read some of their works.

At 3 p.m., the memorial continued with a musical procession down Mission street to the Mission Cultural Center for Latino Arts, where there was more music, an opening ceremony, and a blessing followed by a slideshow, speakers and more poetry.

Friends have also set up a GiveForward campaign in Texidor’s memory. The campaign’s goal is to raise $2,500 to provide laptops for elderly residents who are interested in recording their life story, as well as to fund the memorial itself. The campaign, which has so far received only $50, can be found here.


Sent by Dorinda Moreno 
pueblosenmovimientonorte@gmail.com
 

Spanish SURNAMES

Almeida
Salvador
Millan
Becerra
Redondo


Wednesday, March 24, 1993 * EXCELSIOR * Volviendo a Nuestras Raices 
HERALDICA 
CONOZCA EL ORIGIN DEL APELLIDO 
 
ALMEIDA

Editor Mimi:  In 1992, I approached the editor of the Excelsior, the newly started weekly Spanish language newspaper of the Orange County Register.  I suggested they run a Spanish surname heraldry series.  They were most interested and the series started November 4, 1992. For over two years, members of the Society of Hispanic Historical and Ancestral Research prepared a weekly column.  It was very successful.  The articles were submitted to the Excelsior staff in English and they would translate the column into Spanish. The surname articles featured a living person, currently residing in California, with a direct genealogical connection back as far as possible.  The oral history included migration patterns and occupation of ancestors.  Usually a SHHAR Board member would interview an individual.  This interview with Art Almeida was particularly interesting.  Art suggested a Jewish connection, an area of interest in which I was just starting to research.  
The actual origin of the Almedia name has not been determined. Some historian trace the surname Almeida referring to an individual gathering gum from the styorax trees. Almeida ultimately came to identify someone who came from the flat lands, the Almeida, in Portugal.

Early records identify a Joao Fernandez de Almeida in Portugal 1223. A Captain, Duarte de Almeida, fought in the battle de Toro, in 1476. The Almedia name rose to prominence, evidenced by a Francisco de Almedia serving as Viceroy of India in the 1500's. Many Almeida connections are found to royal Portugese lines. Early migration of the surname was first into Spain, then Brazil and Chile.

Of particular interest to the history of Nuevo Leon, Mexico is an Almeida with sephardic (Jewish) roots. JORGE DE ALMEIDA came from Spain to Nueva Espana in the middle 1580's with his mother Felipa de Fonseca and his brothers Francisco Rodriguez (later called Hector de Fonseca) and Miguez Hernandez. Three brothers, each carrying a different surname was not unusual in the Spanish speaking world.

In Mexico, the Almeida family quickly achieved a position in the Jewish colony for their religious observances. Open house was held for the Jewish notables of the city as well as for other numerous guests. Jorge de Almeida owned and operated a silver mine in Taxco and some sources say he also had a mine in Zacatecas. Jorge de Almeida married Leonor Carvajal, niece of Luis Carvajal, governor of Nuevo Leon. Unfortunately, the horrors of the Inquisition had crossed the oceans. In 1589, Leonor, along with her mother, uncle, brother and sisters was convicted of Jewish proselityzing for a return to the "law of moses. Jorge escaped on horseback while the Inquisition official was at the front door with the order for his arrest in 1591.

After hiding in Mexico for a duration, Jorge and his brother Francisco Rodriguez returned to Spain. Important political connections were made and Jorge was able to secure pardons for his wife and her family in 1594, predicated on paying a heavy fine, Unfortuately they were re-arrested in 1595. His wife, Lenor Carvajal, died at the stake in 1596. In 1609 Jorge de Almeida was burned in effigy in absentia by the Inguisition in New Spain, for "Jewish practices."

Nueva Espana was bound to the laws of Spain's limpieza de sangre'. Applicants applying for govenment positions, colonization privileges, land grants, and other special consideration, had to prove the purity of their ancestors. Much genealogical information was compiled to prove that no Jewish or Moorish blood was in the applicants lineage. Unfortunately information was sometimes purposely inaccurate to gain advantage.

ARTHUR ALMEIDA, of San Pedro does not know if his ancestors have a Jewish connections. He was startled to hear of the possiblity, 10 years ago from a cousin, "La tradicion de los Almeidas es que somos Judios." The name Almeida apparently is derived from established roots in Portugal, after the dispersion from Israel.

The Almeidas in Santa Maria de los Angeles, Jalisco, Mexico, from where Mr. Almeida traces his lines evidence a strong tradition of literacy and political activism. Many were involved in the government, serving as judges, lawyers and community leaders. Interestingly, his direct ancestor, Vicente-Ferrer Almeida, Zacatecas mine owner, born in the 1760's was named after an early Catholic Saint, Vicente Ferrer. Vicente was martyred in 1419 for his success in converting Jews to the Catholic faith. Terms for a conviction was politically motivated by Jewish leaders, but executed by Muslin officials.

Mr. Almeida's grandparents, Don Francisco Almeida and Dona Victoria Marquez fled Mexico during the revolution in 1911, bringing their entire family and settling in Arizona. His father, Julian Almeida met and married his mother, Natividad Madrid. Natividad's family entered the United States from Chihuahua, Mexico in 1896 when Natividad was three years old. Julian worked as a carpenter in the copper mines, shoring up beams. In 1921, Julian moved his family from Morenci, Arizona to East San Pedro, (Terminal Island) in California.
Julian and Natividad spoke only Spanish, but Julian found his Spanish reading and writing skills actually helped him obtain increasingly better carpentry jobs. In 1927, Julian and other leaders in the Mexican community established the Alianza Hispano Americana, Logia #92 chartered in the State of Arizona, and dedicated to preserving hispanic roots.

Arthur Almeida, following his father's community involvement, is a Trade Unionist in San Pedro, elected as Secretary-Treasurer for ILWU, Local 13, a longshoremen's union. Prior to that he was Labor Relations Manager for Koppel, Inc., a grain exporting company. Married to wife Irene, of Portuguese ancestry, he has three children, son Arthur Joaquin, daughters, Irene Majella Maas and Laurette Marie Manghera and four grandchildren.
Other surnames on Mr. Almeida's line include Cordova, Covarrabias, Muro, Gonzalez, Marquez, Ximenez de Castro, Avila, Proa, Romero, Raigoza, Herrera, Ortega, Sanchez, Villalobos, Alvares, Sandoval, Leano, Davila, Encisco, Soto, Rodriguez, Ramirez, and several others.




ROOTSEARCH published by VISTA in 1991
999 Ponce de Leon Blvd.  Suite 600
Corl Gables, FL  33134


SALVADOR, Feb 10, 1991

The surname Salvador has roots in Aragon, Navarra, Soria, Castilla, Valencia, and Cataluna, Spain Villages named Salvador are located near San-tander, \alladolid, and Cartagena. The surname (meaning "savior") refers to Jesus Christ, so it may have very ancient origins.

Salvador is the 583rd most common Hispanic surname in the United States. Most U.S. Salvadors descend from Mexico, Cuba, and Puerto Rico. No family histories have been written, as far as can be determined.
 
In 1792, Sgt. Jose Salvador served with a militia in Lima. Jose Salvador was a sub-lieutenant in the Infantry of New Spain in 1795. Sgt. Pedro Salvador did infantry service in Guatemala City in 1793.

In 1793, Andrew Salvador, a native of France, was living in Nacogdoches, Texas, with his French American wife, Francis-ca. In 1804, another Frenchman, Juan Salvador, lived there with his French wife, Leona Tecie. They had one son.

 

MILLAN, Feb 10, 1991

The name Millan originated in the city of Jaca in Huesca, Spain. Another Millan family originated in the village of Magallon in Zaragoza in the 1500s. In the 1600s, there were many petitions by Millan individuals before the offices of the Inquisition in Spain, particularly at Granada, Cuenca and Zaragoza.

Millan is the 549th most common Hispanic surname in the United States. Most U.S. Millans descend from Mexico, Cuba, and Puerto Rico. Family histories have been written in Cuba and Venezuela.

Antonio Millan Contreras, a native of Mexico City, presented his genealogy to the Inquisi-tion in 1687. In 1634, Antonio petitioned that court for a position. His wife was Juana Covarrubias Contreras, a native of Mexico City. In 1637, Cristobal Millan Poblete, a priest from Mexico City, petitioned for a position with that tribunal.

In 1781, Manuelle Millan, 46, and Marie Francisca, 50, lived with their son, Antonio, 15, in Lafourche, La. In 1791, the members of this same family were listed as Manuel Milian, 58, Marie Francisca, 56, and Antonio, 18.

Two years later, one Antonio Mellian, 25, his wife Jeana, and their son Antonio, 3, were living in Valenzuela, La.
 

 
BECERRA, Feb 17, 1991

I his surname has roots in the Spanish province of Galicia. It originated in Lugo and spread into La Coruna, the provinces of Extremadura and Andalucia and throughout all of Spain.

Several Becerras presented petitions and genealogies be-fore various tribunals of the Inquisition in Spain. Dr. Becerra of Caceres presented his genealogy in 1600. Alonso Becerra de Vega, of Zafra, petitioned the court of Llerena for a position in 1673. Francisco Becerra y Ayala; a priest from Toro, petitioned the court of Valladolid in 1628; included in his petition were parish register entries and the wills of Ana Becerra, Francisco Becerra and Isabel Lopez.

Becerra is the 257th most common Hispanic surname in the United States. Family histories have been written in Mexico-where most U.S. Becerras come from-and in California and New Mexico.

In 1799, Lt. Juan Becerra was with the militia of Cuatro Villas, Mexico. Lt. Lorenzo Becerra did infantry service in Chiloe, Chile, in 1800. Sgt. Manuel Becerra served with a Havana infantry unit in 1565. Hernando Becerra Alvarez, a native of Valladolid, Spain, petitioned the court of Mexico City for a position in 1626. Isabel Becerra, wife of Lorenzo Salcedo, presented a petition in Cartagena de Indias (part of modern-day Colombia) in 1639.

In 1828, a soldier named Becerra lived in Monterey, Calif. Pilar Becerra, an exiled Mexican convict, lived in California in 1835.

A New Mexican farmer named Jose Maria Becerra was married to Maria Guadalupe Chavez in June of 1848. A native of Lemitar, Spain, he was the son of Thomas Becerra and Maria Luz Archuleta.

REDONDO, Feb 17, 1991

The family name (family "round") has roots in Portugal and in the Spanish province of Santander. Villages named Redondo are located near the cities of Burgos and Palencia, Spain. There is probably no common origin to the surname.

Redondo is the 953rd most popular Hispanic surname in the United States. Most Re-dondos come from Mexico, Cuba and Puerto Rico.

Matias Redondo, a cadet, was attached to an infantry unit in Rio Hacha, Gran Colombia (modern Colombia), in 1800.In 1790, Josefa Redonda, 20, and her husband, Xavier Ximenez, 50, lived in Texas with their daughter, Josefa, 3.


DNA

Scientists debate concept of race, October 23, 1994
CNBC: Powerful men may have fathered big chunks of world: DNA study by Robert Ferris
DNA and Pedigree Data Combined, 
Augment DNA data with John Inclan Pedigrees


Scientists debate concept of race
PERSPECTIVE: Many anthropologists say the term has no meaning.
By STEVEN A. HOLMES
The New York Times, October 23, 1994

WASHINGTON - As the conversation about race and racism swells to a cacophony of accusations, defenses and rationalizations, one question seems not to have been addressed: What do we mean by race, anyhow?

At first blush the answer seems self-evident. There are black people, yellow people, white people and red people, aren't there?
But in recent years there is a surprising lack of agreement among scientists over the popular notions of what constitutes a racial group. And even in their book, "The Bell Curve," which suggests that differences in intelligence between races are a matter of inheritance, Richard J. Herrnstein and Charles Murray duck the question.

"The rule we follow here is a simple one," they write, "to classify people according to the way they classify themselves."
That might be a fine standard for measuring racial disparities in housing, income or employ-ment. But when it's applied to biology, things get murky. Racial categories, especially in the United States, are often more poetry than science. American blacks almost invariably have some white ancestry, so their classification has more to do with politics and culture than with genes.
Take, for example, Lani Guin-ier, the University of Pennsylvania Law School professor whose nomination to run the Justice Department's Civil Rights Division was withdrawn last year. She refers to herself as an African-American, like her father. But she also notes that her mother is Jewish. ;

Is she, for the purposes of empirically measuring inherited racial differences, a light-skinned black or a dark-skinned Jew?
In the Herrnstein-Murrsly methodology, a group is the sum of decisions by millions of individuals on where to place themselves. But that can change substantially with the political and social climate. The Census Bureau notes that the number of American Indians rose by 72 percent from 1970 to 1980 and by 38 percent from 1980 to 1990.

The jump is clearly more the result of heightened Indian pride than an impossibly large increase in Indian pregnancies.
The problem is giving second thoughts to the federal government. The Office of Management and Budget is considering changing the racial classifications used on federal forms, including the census. 
Any change, such as adding a category of "mixed race," could have many ramifications in areas such as voting rights and allocation of federal funds.

Those looking to science to help clarify the issue may have to search elsewhere. In a 1985 survey of physical and cultural anthropologists, 50 percent agreed that there is such a thing as race, biologically speaking, and 41 percent disagreed.

"That's a revolution," said Leonard Lieberman, a professor of sociology and anthropology at Central Michigan University, who conducted the study. "Here is a concept around which this discipline had its beginnings. But now there is no longer a consensus."

Few scientists doubt that there are genetic differences between groups, but many say any division of humans into four or five discrete groups is arbitrary.

Take skin color, the most commonly cited racial trait. Does it help science distinguish among the sub-Saharan Africans, the people of southern India and the aboriginal people of Australia? All have dark skin. But the three are considered to be of different races.

Some of the other genetic similarities between peoples make for interesting groupings. Jared Diamond, a professor of physiology at the UCLA School of Medicine, notes that only Eastern European Jews and French Canadians are genetically predisposed to Tay Sachs disease.

Does that make them a racial group ?
Likewise, the gene that produces sickle-cell anemia is relatively common among Africans, and the people of the Arabian Peninsula and southern India. But it is rare among Northern Europeans and the Xhosa people of South Africa. Does that make Nelson Mandela and Bjorn Borg racial kin?

Anthropologists who defend the notion of race argue that while color may not be the best determinant, people who trace ancestry to the same geographic neighborhood and have similar inherited characteristics ought to be considered a single group.
"Races refer to geographically separated portions of species that are distinguishable by inherited characteristics," said Vincent Sarich, a professor of anthropology at the University of California, Berkeley. "That in no sense says that, therefore, all human variations need be explained racially."

Some scientists feel the best way to approach the concept of race is not to.
"Historically, the word has been used in so many different ways that it's no longer useful in our science," Douglas Ubelaker, a physical anthropologist and a curator with the Smithsonian Institution's National Museum of Natural History, said recently in Discover magazine.





CNBC: Powerful men may have fathered big chunks of world: DNA study

Robert Ferris  | @RobertoFerris 

Nick Ledger | Getty Images
Statue of Genghis Khan

Millions of men are believed to carry a string of DNA bequeathed to them by Genghis Khan, the Mongolian conquerer who reputedly fathered hundreds of children. But recent research suggests he was only one of several men whose genes can now be found in significant portions of the human population, according to an article in Nature Magazine.

The evidence for Genghis's influence on today's global gene pool is not iron-clad, but it is compelling—one team of scientists in 2003 found eight percent of men in 16 different Asian populations (0.5 percent of the global male population) shared nearly identical Y-chromosome sequences. Further DNA evidence traced their lineage to Mongolia about 1,000 years ago, which corresponds pretty closely with Genghis's reign. 

Read MoreAfter earnings surprise, has Amazon topped out?

The Y-chromosome is a good genetic marker because it is only found in men—while a man can father several sons by chance, there is a much lower probability that those sons will go on to father large numbers of sons themselves. The probability of having many sons increases if a man and his male descendants live in a social system that allows them to sire children with a large number of women. Such systems existed in many societies around the world.

Now geneticists say they have found Y-chromosome sequences that indicate at least 10 other major genetic lineages across Asia besides Genghis Khan's. Most of these can be traced back to periods in history when strong hierarchical structures began developing in societies in that part of the world. Those societies allowed powerful men to have many wives and concubines, increasing the chances that these genetic markers would be passed on to a growing share of the population.

http://www.cnbc.com/id/102385051?__source=yahoo%7Cfinance%7Cheadline%7Cheadline%7Cstory&pacomr=yahoo&doc=
102385051#
 

Sent by John Inclan 
fromgalveston@yahoo.com
 


I caught a new program (to me) on an educational channel called Genealogy Road Show  I was interested how the three genealogists helping on three separate family trees, each included DNA data along with the historical documentation.  Receiving John's email reinforced the value and resource that DNA information can be for researchers.  
 
Editor Mimi:  Addressed to John Inclan and John forwarded to me.
From: Nikko Moats anmoats@gmail.com 
To: fromgalveston@yahoo.com 
Sent: Friday, January 30, 2015 
Subject: Somosprimos.com family tree

Hello John, 
My name is Nikko Moats and I am from Dallas, TX. I know this might be weird (and I hope I am not the only cousin that has done this) but I felt compelled to contact you. 

My mother-in-law gave me a DNA test through ancestry.com for Christmas and I found out my test results yesterday. Through adding to the family tree on ancestry.com, we came across my ancestors Captain Francisco Baez de Benavides and Dona Isabel Martinez Guajardo. My full maiden name is Antoinette Nikko Gonzalez Martinez. Captain de Benavides is my 11th great grandfather on my mother's side. I am so excited about all of this. I know there is much more to learn. I just wanted to reach out since you share the same ancestor and say hi and to thank you. Thank you for going through all the work to make the connections that you have listed on the somosprimos.com website. It's unbelievable that so much of just one side of my ancestors can be traced back that far. And, that there is more information than just a name. Looks like I have a LOT of reading to do. :) 
Thank you, Nikko 

Editor Mimi:  John has prepared extensive pedigrees, available at http://www.somosprimos.com/inclan/inclan.htm 

Lieutenant Vicente de Alderete and Dona Maria Josefa Garcia de Rivera y Camacho

Dõn Francisco Javier de Alcorta

Dõn Francisco Joseph de Arocha and Dona Juana Ramirez Curbelo Umpierre

Captain Francisco Baez de Benavides and Dona Isabel Martinez Guajardo

Captain Juan Esteban de Ballesteros

Dõn  Nicolas Balli Perez II and Dona Josefa Manuela Guerra de la Garza

Alcalde Mayor Fernando del Bosque Almendariz

Captain Pedro Botello de Morales

Dõn Juan Canales 

Captain Alberto del Canto 

Dõn Juan de Caliz and Dona Catalina Gomez de Coy (Santos Coy)

The Descendents of Captain Bernabe de las Casas And Dona Maria Beatriz Navarro Rodriguez
(Part 1: Generations 1-5)
(Part 2: Generation 6)
(Part 3: Generation 7)
(Part 4: Generation 8)
(Part 5: Generation 9)
(Part 6: Generation 10)

Dõn Juan Cavazos del Campo and Dona Elena de la Garza Falcon

Descendents of  Dõn Juan Bautista Cavazos Fernandez

Dõn Juan Bautista Chapa and Dona Beatriz Olivares de Trevino

Dõn  Pedro Duran y Chavez and Dona Isabel de Baca

Descendants of Christopher Columbus

Dõn Antonio de Ecay y Muzquiz and Dona Vicenta Vera

General Pedro de Elizondo

Dõn  Alonso de Estrada

Dõn Juan Fernandez de Jauregui and Dona Isauel de Aldama

General Antonio Fernandez y Vallejo 

Pedro Flores- de-Abrego


Dõn Juan Galindo Morales And Dona Melchora Sanchez Navarro

Dõn Blas Maria de la Garza yFalcon and Dona Beatriz Gonzalez Hidalgo

Captain Pedro de la Garza Falcon y Trevino

Lord Pedro Gonzalez de Mendoza And Lady Aldonza Lopez de Ayala

Dõn Miguel de Gortari

Dõn Jose Manuel de Goseascochea  and Dona Maria Francisca Xaviera de la Garza y de la Garza

Dõn Jose Bartolome Inclan Cabrera

Dõn Jose Luis Jasso &Dona Maria Nicolasa de Luna

Jean Juchereau, Sieur de More

Captain Antonio Ladron de Guevara

Descendents of Captain Pedro Lozano Urquizu & Dona Marianna de la Garza y Rocha

Dõn Juan Francisco Martinez Guajardo  and Dona Ursula Ines Catarina Navarro Rodriguez

Descendents of Don Pedro Miguel Mendez

Captain Francisco de Mier Noriega

Dõn Juan Perez de Onate and Dona Osana Martinez de Gonzalez

Dõn J Clemente Perez-de-Ancira-Gonzalez-de-Paredes


Dõn Francisco Perez de Escamilla and Dona Leonor de Ayala

Dõn Lorenzo Perez and Dona Adriana de Leon

Dõn Joseph de Plaza and Dona Cathalina de Urrutia y Flores de Valdez

Major Diego Ramon

Gonzalo de Reina and Catarina Gumendio y de la Garza

Captain Antonio Rodriguez de Quiroga  

Dõn Manuel de Sada

Dõn Pedro de Salazar

Dõn Francisco Sanchez de la Barrera and Dona Maria Duran de Vzcanga

Dõn  Joseph-Antonio Seguin and Dona Geronima Flores de Abrego

Descendents of Dõn Juan Alonso de Sosa

Descendents of Don Martin Sosa y Bravo


Chief Constable Vicente Travieso Alvarez 

Dõn Joseph Diego de Tremino y Quintanilla

Dõn Pedro Uribe y Vergara and Dona Ana Lenor Tovar

Dõn San Juan de Urrutia y Allende  and Dona Casilda Retes y Retes 

Dõn Joseph de Urrutia y Escurta and Dona Francisca Nicolasa Javiera Fernandez de la Garza

Descendents of  Don Andress de Valdivielsso

Dõn Gutierre Vasquez de la Cueva and Dona Francisca de Carvajal

Dõn Pedro Fernandez de Velasco,  1st Count of Haro

Dõn Martin de Veramendi and Dona Benita de Olagrie

Descendents of Don Juan Ignacio de Verridi 

Villarreal Lineage: Franciso (1st generation), Diego (2nd) Diego (3) Juan (4th) :

     
 Alferez Diego de Villarreal and Dona Beatriz de las Casas y Navarro

      Captain Diego de Villarreal-de-las-Casas and Ines de Renteria


Descendants of Juan de Villarreal-de-las-Casas

Jose-Benito Zambrano

Dõn Nicolas Zambrano-Tresalvo

Suggestion: Do an edit-mode search on any surname of interest

Letters and questions

 

EDUCATION

The importance of school vouchers by Alan Bosteel and Larry Sand
March 26th: Global Latino Education & Advocacy Days Summit
        "Bridging Latino Education in Latin America and U.S."

A Latina/o K-12 and Higher Education Policy Agenda in Texas
Dr. Estela Lopez Tackles New Challenge As Interim Head of State’s University System
The UTRGV Vaquero is only the beginning By José Antonio López  

The importance of school vouchers
by Alan Bosteel and Larry Sand
Orange County Register, January 24, 2015

Alan Bonsteel is president of California Parents for Educational Choice. 
Larry Sand, a retired teacher, is president of the California Teach ers Empowerment Network. 
Those in favor of preserving the education status quo at any cost - the teachers unions, legis­lators backed by those unions, educrats, et al - would have us believe that families using some public funding to send their children to a private school is a plot by greedy corporations to priv­atize education for the purposes of getting rich. In fact, study after study has shown that the people who really benefit from this kind of school choice are low-income minority students.The latest research - scheduled for publication in the Jour­nal of Public Economics, the results of which were released online this month - showed that over a 17-year period, low-income minority students who had parti­cipated in the New York City voucher program were 10 percent more likely to enroll in college and 35 percent more likely than their peers - who applied but lost out in a lottery - to obtain a bachelor's degree.
The same crowd that screams that school choice is a corporate plot also claims that vouchers are costly. Actually, the reverse is true. In September, a Fried-man Foundation report that examined 10 voucher programs 
found that total savings of at least $17 billion were realized since 1990-91.

In fact, the first K-12 voucher program in the U.S. was not brought to us by corporate in­terests but by Polly Williams, a Democratic African American member of the Wisconsin Legislature and, before that, a welfare mother of four. Her troops were mostly mothers on Aid to Families with Dependent Children, many of them without a dollar to spare.

Joining forces with Republican Gov. Tommy Thompson, the Wisconsin Legislature passed the nation's first modern school voucher program in 1989, targeting students from low-income households in the Milwaukee School District.

The public education establishment immediately sued. But with the help of school choice pioneer and attorney Clint Bolick, Polly Williams prevailed.  Polly Williams died last Nov. 9, at that point the longest-running member of the Wisconsin Legis­lature. She was a real hero to the school choice movement that will remember her forever, and a great benefactor of struggling families everywhere.

According to the latest data, over two dozen voucher programs exist in 14 states and D.C., serving over 100,000 students.  But California, which is scraping the bottom academically, has no such program. It's time that a latter-day Sacramento version of Polly Williams steps up to the plate and rallies legislators and the governor to serve all the peo­ple who put them in office. So-called "corporate reform" is a meaningless shibboleth to distract us from the real issue: giving all children a fair shot at a decent education.





Global Latino Education & Advocacy Days Summit

"Bridging Latino Education in Latin America and U.S."

Thursday, March 26, 2015
The University of Texas at San Antonio
HEB University Center Ballroom

With Live Online Global Webcast

Conference Website:
http://education.utsa.edu/lead/ 

Media Release: http://education.utsa.edu/news/article/utsa_to_host
_the_inaugural_global_lead_summit_mar._26/


Keynote address:  
Tony Plana on Arts and Education



A Latina/o K-12 and Higher Education Policy Agenda in Texas,
Congressional Hispanic Caucus,  Chairman Ruben Hinojosa

Nota: Dr. Patricia D. López has graciously shared a copy of the document otherwise titled: “A Latina/o K-12 and Higher Education Policy Agenda in Texas,” prepared for the Senate Hispanic Caucus and Mexican American Legislative Caucus, as part of her having co-chaired the Latina/o Education Task Force.  The attached report is 38 pages in length.  If separate policy reports were prepared for the various policy areas discussed at the historic statewide regional day-long workshops held during 2014 (Rio Grande Valley, Houston, San Antonio, Dallas, and El Paso), then we will attempt to acquire copies of each and share these in the days ahead. In the meantime, we share the first of these in the policy area of K-12 and higher education.  Patricia D. López, Ph.D. served as the Principal Investigator and Task Force Co-chair for the Latina/o Education Task Force; she was joined in this effort as Task Force Co-chair by Celina Moreno, J.D., M.P.P.  Gracias de nuevo y adelante. – Roberto R. Calderón, Historia Chicana [Historia]

Please go to the homepage at http://chc-hinojosa.house.gov/ 



Dr. Estela Lopez Tackles New Challenge As Interim Head of State’s University System

Dr. Estela Lopez was recently named, as the interim head of the Connecticut’s Higher Education system.

Bill Sarno
CTLatinoNews

Dr. Estela Lopez likens her new role as interim provost of the Board of Regents for Higher Education to being a participant in a relay race. It just so happens, however, that her leg in this relay race may prove pivotal since it will include the introduction of Transform CSCU 2020, a new strategic plan that Governor Malloy announced in February 2014.

The goal of this plan is to unite the four members of the Connecticut State University System, 12 community colleges and an online college into one interdependent “world-class higher education system.”

As interim provost, Dr. Lopez will play a major role in carrying forward the academic side of this project.

Dr. Lopez, , who was vice chancellor of academic affairs for the Connecticut State University System from 2002 to 2007,  said her “first goal” is to “continue things that are already going on” and to make sure they stay on course.

The introduction of Transform CSCU 2020, which essentially is being spearheaded by Board of Regents President Gregory Gray, recently has run into heavy criticism from faculty leaders over what they say is inadequate funding for academics and their lack of input. They also expressed disappointment about the sudden departure in November of a provost who they saw as an ally.

As the new provost, Dr. Lopez said she wants to receive the faculty’s input, primarily through the faculty advisory committee, and to convey their concerns to the regents. She hopes to start this listening process during her first weeks on the job.

Over the long run, the Cuban-born educator also intends to look into how the state colleges help Latino students progress in higher education and will remain in an advisory role for Excelencia in Education, a national program in this area, for which she had served as a senior associate until her new appointment.

Dr. Lopez plans to examine the data from different campuses, especially the two-year community colleges. “They are the places most Latinos go to,” she said, noting that Latinos comprise at least 25 percent of the enrollment on some campuses. “I also want to see what happens to them when they transfer to four-year colleges,” she said.

Having left semi-retirement to accept Gray’s appointment to serve as the interim provost, Dr. Lopez brings extensive and impressive credentials to her new job, including a doctorate from Columbia University and experience as a higher education administrator in Illinois, Puerto Rico and Connecticut.

One point that Dr. Lopez emphasizes is that the word “interim” comes before her title and that her tenure runs to June 30, 2016. She said her appointment had to be set up with the sunset proviso to accommodate her wish to retire next year.

However, total retirement seems unlikely. For one thing, she hopes to be nominated in February for another four-year term as a member of the state Board of Education.

In announcing the appointment of Dr. Lopez, Gray said, “Her record of exemplary history of service to our institutions, as well as her professionalism and effectiveness, make her an ideal candidate to serve in this capacity.”

Dr. Lopez has served as  provost and vice president for academic affairs at Northeastern Illinois University in Chicago, as a senior associate at the American Association for Higher Education and as a senior fellow at the American Council on Education.

She also served as vice president for academic affairs and planning at Inter American University in Puerto Rico, and director of the Hispanic Health Council where she promoted policies to address health disparities within the Latino community.

Dr. Lopez has received numerous awards including both the Hispanic Caucus of the AAHHE Distinguished Leadership in Higher Education Award, and the Illinois Latino Council in Higher Education Distinguished Service Award. In 2006, she was selected Latina Citizen of the Year for the Latino and Puerto Rican Affairs Commission. In 2008, she received the Connecticut Hispanic Bar Association Achievement Award.

Dr. Lopez, whose husband is Puerto Rican, went to high school and college in New York City. Even though greatly enjoys her life, the good Puerto Rican foods and her friends in Connecticut, going home still means, she said, New York City.

As an immigrant from post-Castro Cuba, she quickly recognized that education would be her salvation. “I had lost a country, but they can’t take that (my education) away from me.”

She earned a bachelor’s degree from Queens College, and both a master’s degree and Ph.D. in Spanish literature from Columbia University.

In retrospect, it would have helped her if programs like  Excelencia in Education had existed, she said, adding that with a mentor she might have made some different choices in school.

During her previous service with CSUS, Dr. Lopez was responsible for leading and coordinating public initiatives and services pertaining to planning, research, student advocacy and learning at the four universities. She also worked on community college programs to respond to workforce development needs.

During this period, the four state universities and the community college system were administered differently than today.

Less than four years ago, the Board of Regents was created as part of Governor Malloy’s plan to unify the governance of Eastern Central, Western and Southern state universities with the state’s community colleges and the online Charter Oak State College.

This changeover has not always gone smoothly, with board having to deal with controversies relating to leadership and questionable salary practices.

In December, state legislators questioned the regents about a nearly $2 million payment to a consultant to develop a strategic plan, the administrative costs of a $6 million program to increase enrollment and a $70,000 severance package cloaked in privacy issues that was given to the previous provost, Michael Gargano who abruptly left his $224,000 a year provost position after about eight on the job.

Sent by Dorinda Moreno   pueblosenmovimientonorte@gmail.com  

 



Lopez: The UTRGV Vaquero is only the beginning
By José Antonio López - Feb. 15, 2015

The University of Texas Rio Grande Valley (UTRGV) was approved by the Texas state legislature in 2013.

This truly “dream come true” is having a tremendous positive impact on Valley students and parents, although, in truth, its effect is much greater.

In essence, this new university will complete a triangular-shaped, mega-sized campus for South Texas students, including Texas A&M-Kingsville on the east, Laredo’s Texas A&M International University (TAMIU) to the west, and now, UTRGV; in Edinburg and Brownsville, to the south.

No longer will local students have to travel long distances to attend fully-accredited, world class campuses with challenging curricula. This includes the new UTRGV School of Medicine. (It has taken 167 years for Austin to level the playing field for the Valley. All they need now is a full-service RGV Veterans Hospital, the completion of I-69, and extension of I-35 from Laredo to Brownsville.)

By the same token, Texas pioneer descendants and early Texas history aficionados are overjoyed by the UT Board of Regents’ approval of the name Vaquero as the mascot for the new university. Unfortunately, not everyone embraced the decision. That was especially true with a segment of the younger generation in the Valley. Generally, the negative feelings expressed by those opposed centered on a faulty premise. That is, that the Vaquero image is stereotypical, linking university students with a disparaging way of life. In truth, honorable vaqueros and vaqueras founded the Rio Grande Valley. The question is why don’t Valley youth know more of their “forgotten” South Texas history? To answer that basic question I offer the following insight:

To start, it’s not the young people’s fault. Living through generations of being told their heritage was unimportant, some good-intentioned Mexican-descent parents began to reject their long history in Texas just to cope in mainstream society. Unknowingly, they failed to pass on to their children the fact that they actually have clear ownership of Texas history. For example:

In the early 1700s, San Antonio, Los Adaes/Nacogdoches, Goliad, and the Villas del Norte in the Lower Rio Grande) were the first Texas regions to be settled. Thus, the earliest roots of the Rio Grande Valley come from Las Villas del Norte, the first European-descent settlements. They were towns created by José de Escandón on both sides (ambos lados) of the Rio Grande. (Note: Until 1848, South Texas was part of the state of Tamaulipas (Nuevo Santander), not Texas.)

With skills they brought from Central and Northern Mexico, Spanish Mexican pioneers set up the original ranchos as self-sustaining communities. These first citizens of Texas perfected the vaquero (cowboy) way of life. That’s why basic cowboy terminology is of Spanish language origin and why most of today’s cowboy attire and traditions have Spanish Mexican origins

After 1848, some of the Spanish words were Anglicized, such as: Sombrero Galoneado became Ten Gallon Hat, Chaparreras (Chaps), Rancho (Ranch), Vaquero (Buckaroo, Cowboy), Lazo (Lasso), La Riata (Lariat), Cincho or Cincha (Cinch), Rodeo (Rodeo), Corral (Corral), Jaquima (Hackamore), Mesteño (Mustang), Juzgado (Hoosegow), bronco (bronc), etc.

By the way, the word “buckaroo” has a curious beginning. In 1811, when Lt. Colonel José Bernardo Gutiérrez de Lara travelled to Washington, D.C., seeking White House help for the First Texas Revolution, he became an instant VIP. That’s because English-speaking people in the U.S. had heard about the amazing horsemen (vaqueros) from the wilds of Texas, but had never actually seen one in person. He was the first. However, when trying to say the word “vaquero”, the pronunciation sounded like “buckaroo” and that’s how that funny word was invented.

In 1721, Marqués de San Miguel Aguayo and his crew of intrepid vaqueros from Coahuila conducted the first cattle drive in Texas. Soon after, herds of wild horses and cattle roamed the Texas terrain. Remarkably enough, padres at the missions became the first Texas ranchers and our ancestor Native American congregations became the first Texas-grown vaqueros and vaqueras.

By mid-1700s, large ranchos dotted the Texas landscape. Several contained huge herds. Of local interest regarding their vaquero past is the fact that Rio Grande City began as Rancho Carnestolendas, the enormous rancho established by Capitán Blas Maria Villarreal de la Garza Falcón. Key to the development of these towns was the team of dedicated vaqueros who were so skillfully adept on the saddle that in my view, earn the designation “Cossacks of Texas”.

Few people in the general public are aware that vaqueros from Mexico and its provinces (like Texas) came to the rescue of the U.S. in its War of Independence (1775-1783). In managing herds of cattle numbering over 9,000 head, vaqueros ensured that General Bernardo Gálvez fed his army of 7,000 troops helping the U.S. to fight the British. The vaqueros’ job was difficult, but they were able to complete it although the battle line stretched from the Texas-Louisiana border to Florida. Sadly, their Herculean efforts and those of Mexican-descent soldiers in General Gálvez’ army are forgotten and ignored in mainstream Texas school books.

With those credentials, it’s easy to see how and why the vaqueros’ work ethic set the tone of their unwritten code of conduct: Faith in God; love of family; hard work; and honesty.

It’s sincerely my hope that Valley young people are now finding out why the rest of us in South Texas are so passionate about preserving the vaquero image. There’s no doubt that the Vaquero mascot is the right choice for the new UTRGV, because hopefully people of the Rio Grande Valley are now more aware that theirs is a unique heritage. There’s no need for young Hispanic teenagers in Texas searching for identity to borrow from other racial groups’ manner of dress. The cowboy/cowgirl persona is their inheritance. Cowboy hats, cowboy dress and gear (belts, buckles, & boots) were developed by their Spanish Mexican ancestors. Stated clearly, Mexican-descent youth now have a perfect opportunity to reclaim their legacy.

Young people of the Valley, those of you who still need convincing must allow yourselves a chance to learn more. Please consider joining a genealogy/history group in your area, such as, Las Porciones Hispanic Genealogy Society in Edinburg, Rio Grande Valley Hispanic Genealogical Society in Harlingen, Zapata County Genealogy Society, or La Villa de San Agustín de Laredo Genealogy Society (VSALGS).

Lastly, as a poet once wrote, connecting ourselves to our heritage acquaints us with the best the world has to offer – our roots. Your ancestors left you a strong pioneer spirit. Tap into it. It’s yours. Please remember this – preserving the honest vaquero tradition is only the beginning.

About the Author: José “Joe” Antonio López was born and raised in Laredo, Texas, and is a USAF Veteran. He now lives in Universal City, Texas. He is the author of four books. His latest book is “Preserving Early Texas History (Essays of an Eighth-Generation South Texan)”. It is available through Amazon.com. Lopez is also the founder of the Tejano Learning Center, LLC, and www.tejanosunidos.org, a Web site dedicated to Spanish Mexican people and events in U.S. history that are mostly overlooked in mainstream history books.



CULTURE

Flaco Jimenez, Grammy Award Winner
Artist Martín Ramírez US Postal stamps
A South Texas Christmas by José Antonio López


Flaco Jimenez 
February, 8th, at the Annual Grammy Awards, Legend “Flaco Jimenez” was presented a Lifetime Grammy Award.  Attached is a brief video tribute to the legendary Artist of Tejano American Tex-Mex culture in music and more. Truly overdue I'm sure.

 A legend and huge contributions to his culture, the Tejano music industry and to the communities he's performed in. The Tejano music community is standing proud for his recognition, his family and those that "Flaco" performed with, diversely ranged, young and old alike with many of the best and others that have left before him. This is just a very small sampling. Congratulations extended. Visit this most recent video and share with others.  https://www.youtube.com/watch?v=sg1IzinnOgI  Video Tribute A Legend 

Flaco was only 7 when he first picked up his father's accordion and began to play the sounds that came to him so naturally. "My dad, Santiago Jimenez, is considered a pioneer of this Conjunto Tex-Mex music," Flaco said. Flaco inherited a gift that would take him to places he never imagined.  He's had recording sessions with acts like Dwight Yoakam, and Bob Dylan. "One of my highlights was the Rolling Stones and Voodoo Lounge," said Flaco.

Flaco's career spans nearly 7 decades. He's received countless awards, including his 5 grammys -- the first one he won in 1986 . Number six is a special one, it's gonna go right in the middle of his trophy case. "This one, the lifetime achievement, is top of the line," Flaco said referencing the latest Grammy. "You can't go higher than that one."

Kentara Padron 
Universal Hispanic/Latino Chicano Community Cultural Info. & Events News Outreach 

2015 Lifetime Grammy Award 
https://www.youtube.com/watch?v=sUBOxuAMAzs&feature=em-subs_digest&app=desktop 
https://m.youtube.com/watch?v=sUBOxuAMAzs&feature=em-subs_digest


Sent by Dorinda Moreno pueblosenmovimientonorte@gmail.com 




Martín Ramírez   March 30, 1895 – February 17, 1963 
Hi Mimi, I noticed that you had a write up on Martin Ramirez, Mexican artist back in January 2007. In case you want to do an update, the USA Postal Services has issued a commemorative stamp honoring Martin Ramiez. the cut/paste below was taken from their stamp catalog:  http://uspsstamps.com/stamps/preview     Tom Saenz  saenztomas@sbcglobal.net
 
NT T FR SALE
http://uspsstamps.com/stamps/martín-ramírez
2015  •  Forever®

 

 

Martin Ramirez was a self-taught artist who spent most of his adult life institutionalized in California mental hospitals, diagnosed as a catatonic schizophrenic.  Although confined to psychiatric hospitals for more than 30 years, artist Martín Ramírez (1895–1963) produced more than 450 dynamic drawings and collages imbued with hypnotic power. Through the use of repeating lines and idiosyncratic motifs, Ramírez transcended his own situation to create a remarkably visualized world free from the constraints of borders and, even, of time itself. 

He was born in 1895. Having migrated to the United States from Tepatitlan, Mexico in 1925, Ramírez was institutionalized in 1931, first at Stockton State Hospital in Stockton, California, then, beginning in 1948, at DeWitt State Hospital in Auburn, near Sacramento, where he made the drawings and collages for which he is now known. At DeWitt, a visiting professor of psychology and art, Tarmo Pasto, came across Ramírez's work and began to save the large-scale works Ramírez made using available materials, including brown paper bags, scraps of examining-table paper, and book pages glued together with a paste made of potatoes and saliva. His works display an idiosyncratic iconography that reflect both Mexican folk traditions and twentieth-century modernization: images of Madonnas, horseback riders, and trains entering and exiting tunnels proliferate in the work, along with undulating fields of concentric lines that describe landscapes, tunnels, theatrical prosceniums, and decorative patterns.

He died in 1963.  Since his death in 1963, Ramírez's drawings and collages have become some of the most highly valued examples of outsider art. In January 2007, the American Folk Art Museum in New York City opened "Martín Ramírez," the first major retrospective of the artist's work in the United States in more than 20 years. The exhibition featured about 100 of the 300 drawings and collages that had then been known to exist. It was accompanied by a catalog that includes a biographical essay, written by sociologists Víctor M. Espinosa and Kristin E. Espinosa, which discusses many previously unpublished details of Ramírez's life. The exhibition subsequently traveled to the San Jose Museum of Art (June–September 2007) and the Milwaukee Art Museum (October 2007–January 2008).

While the 2007 retrospective was on view at the American Folk Art Museum, that museum was contacted by descendants of Dr. Max Dunievitz, who served as medical director of DeWitt State Hospital in the early 1960s. Dunievitz had kept approximately 140 of Ramírez's drawings and collages from the last three years of his life; they were nearly discarded by family members upon the doctor's death in 1988. Dunievitz's grandson Phil, having seen the works during childhood visits to his grandfather's house, took them and brought them to his mother's house in Auburn, where they were stored for nearly 20 years in the garage. The heirs of Martín Ramírez challenged the ownership of this group of works, claiming that as the descendents, they deserved an ownership portion of this body of work.

In mediation, the Dunievitz and Ramírez families reached an amicable agreement in 2008, which includes the representation of this work by the Ricco/Maresca Gallery in New York City.  In October and November 2008, a portion of these drawings was concurrently exhibited at the Ricco/Maresca Gallery and the American Folk Art Museum. An accompanying full-color catalog was produced by Roger Ricco and Frank Maresca and published by Pomegranate Communications. It includes essays by Brooke Davis Anderson, Richard Rodriguez, and Wayne Thiebaud.  In December 2013, a lost Madonna by Ramírez was unveiled by the Library of Congress.

Source of information: Wikipedia, the free encyclopedia




 

                                                                                                         
López: “A South Texas Christmas”
By José Antonio López
Last Updated: December 16, 2014
SAN ANTONIO, December 16 - As most Texans of Mexican-descent originating on the banks of the lower Rio Grande, I grew up surrounded by symbols of faith. 

During the 1950s-60s, kids were very much a part of special religious celebrations. As children, we never questioned our parents as to the reason why we had to do certain things during these events. We just did it because we loved the excitement of being with family and barrio friends. Without even knowing it, the experience taught us to preserve our family traditions for future generations. 

Included were pre-Christmas season events. For example, we were encouraged to give something up for Lent and older kids were expected to fast just as the adults did. During Dia de los Santos (All Saints Day), we visited the camposanto (cemetery) to pray at the grave sites of our dearly departed. I vividly recall that it was not a short visit. Rather, it normally lasted anywhere from a couple of hours to most of the day. It all depended on the number of graves we visited. Also, I remember that sugar cane vendors were usually parked by the entrance gates. So, our parents bought each of us a short length of caña de azucar as a special sweet treat. 

All of these year-round religious celebrations pointed to the Christmas season, the subject of this article. Of particular attention this time of year is the “Tamalada” family gathering; one of its dearest symbols. The Tamalada at our house was packed with constant activity with friends and family coming in and out of our house taking part in the feast. Most of all, it was a time of joy, togetherness, and happiness. Thankfully, this particular special celebration still survives. Such get-togethers are observed regardless of how far Mexican-descent families have relocated from South Texas and the U.S. Mexico border area. Plus, even though its strength continues to be more solid in middle class and lower income Mexican-descent families, a significant number of non-Hispanic families have adopted the beautiful tradition. 

Las Posadas (the re-enactment of the Gospel of Luke 2:1-9) was another distinctive religious celebration very popular when I was a child in our Barrio Azteca in Laredo, Texas. Our group’s journey took place within a two-block part of Hidalgo St. by Zacate Creek. El Azteca had dozens of such simultaneous celebrations. The fact is that other barrios (neighborhoods) in Laredo participated, and that Laredo is just one city. So, the thousands of these collective, simultaneous gatherings involved hundreds of thousands of people throughout South Texas, West Texas, and the Southwest. Adding celebrants in Mexico, it’s the Gospel of Luke re-enacted with a cast of millions; all using the same script. Indeed, it’s a thing of beauty. 

The festivities began on December 16th. The neighbors met at a pre-arranged time and location. Then, carrying small candles to light the way, the group sang Christmas songs in Spanish as they walked to the first house (inn). As they stopped in front of the house, a volunteer playing the role of Joseph would knock on the door. However, the door would not be opened until we finished singing. It was then that the hosts would welcome Joseph and Mary and the congregation to stay and join them in prayer. At the conclusion of the prayer (usually The Rosary) food was served. The process was repeated the next evening until Christmas Eve (December 24th). This last stop included more substantial refreshments and the young ones got to break open a piñata. 

It was also during that time of growing up that we often asked Mother to compare our Las Posadas celebrations with those she experienced when she was a child in San Ygnacio, Texas. She would say that not much had changed. As with our own experiences, the aroma of special meal preparation was customary throughout the season. The entire house was rich with scents of tamales, caldo, barbacoa, spicy menudo, empanadas, buñuelos, cookies, cinnamon, and chocolate. Other than home-made wreaths, bows, and ribbons on the front door, homes were decorated inside (not outside). Every home had a special place in the front room for the Nativity. It was the center of attention. 

She would say that our ancestors in South Texas spent much of Christmas Day with family and friends and attending church-related activities. The most important difference is that there was no Christmas tree or Santa Claus. In other words, Christmas Day was not necessarily a day of giving and receiving gifts as the holy day is known for today. 

On the morning of January 6, El Dia de los Tres Reyes, (Three Kings Day), families attended Mass celebrating the Epiphany. Children were told that since they had been good kids during the year, Los Reyes Magos had left each child a gift and a decorated paper or cloth bag containing hard candy, pecan pralines, mixed nuts, and dried fruit. Most gifts were handmade, since store-bought gifts were rare. Whatever gift was received was cherished throughout the New Year. 

Indeed, Las Posadas is the type of ceremony that can’t deviate much from its original intent. While similar countdowns to Christmas Day are also celebrated in Europe, Las Posadas is unique to America. The reason is that Roman Catholic priests used the story of the birth of the child Jesus as a way to teach Native Americans about Jesus. 

So thoroughly have Southwest Mexican-descent (Native Americans) adopted the Christmas story that it’s hard to find another example around the globe that tops their deep sense of faith. Sadly, many modern-day Mexican-descent youngsters forget their roots a little more each generation just because their parents don’t emphasize the traditions enough. 

Lastly, the families in our Barrio Azteca neighborhood were rich in spirit. Although they were poor, their faith kept them hoping for better days ahead. Sadly, today we live in a period of materialism and excess consumption. Therefore, children don't know that real value is not in the latest electronic gadget or toy, but in family traditions. Family customs don’t cost any money and last a lifetime. More important, they will likely be the most treasured gifts children will possess once they reach adulthood and have kids of their own. 
Las Posadas is an eternal treasure. Pass the tradition on to the next generation. There’s no better time to do that than right now. Feliz Navidad 2014 y Dia de los Tres Magos 2015 (Merry Christmas 2014 and Happy Three Kings’ Day 2015)! 

Coincidentally, Hanukah 2014 is celebrated at the same time. So Happy Hanukah in honor of our Jewish heritage. 
José Antonio “Joe” López was born and raised in Laredo, Texas, and is a USAF Veteran. He now lives in Universal City, Texas. He is the author of three books: “The Last Knight (Don Bernardo Gutierrez de Lara Uribe, A Texas Hero,”, “Nights of Wailing, Days of Pain (Life in 1920s South Texas)”, and “The First Texas Independence, 1813”. Lopez is also the founder of the Tejano Learning Center, LLC, and www.tejanosunidos.org, a web site dedicated to Spanish Mexican people and events in U.S. history that are mostly overlooked in mainstream history books. 



BOOKS, PRINT and MEDIA

Preserving Early Texas History by Jose Antonio Lopez
Reluctant Dawn, Biography of Padre Martinez by Santiago Valdez
Marine
Sgt. Freddy Gonzalez, Vietnam War Hero by John W. Flores 
New Somos en Escritos homepage
McFarland, USA is a Latino Themed Movie Worth Considering When It Opens on February 20th



Preserving Early Texas History by Jose Antonio Lopez

To all our loyal friends who continue to support my early Texas history writing, my 4th book, “Preserving Early Texas History (Essays of an Eighth-Generation South Texan)” has just been published by Xlibris Corp. It is available through Amazon.com. Price for softcover is $21.59 (retail $23.99) with a 3-day delivery. Also available in hardback.

Thanks be to God for granting me a passion for writing (both English & Spanish). Credit my parents who encouraged me since childhood to write.  Special thanks to my wife (my No. 1 cheerleader), who cousin Diana Rendón calls “La incomparable Cordy”.  That says it all.  With God’s help, more books are in the queue for publishing in the future.

Saludos,  José Antonio “Joe” López
Joe Lopez  jlopez8182@satx.rr.com

 


 

RELUCTANT DAWN is based on primary documents, in particular on the 1877 unpublished manuscript-Biography of Padre Martínez by Santiago Valdez, a familiar of the Padre---written in Spanish and housed at the Huntington Library near Los Angeles. The Mexican American Cultural Center in San Antonio (now called the Mexican American Catholic College) first published the book  in 1976, translated and published by Juan Romero.
I published a second edition in 2006 on the occasion of the unveiling of the Padre Martínez bronze memorial at the Taos Plaza. I privately published this edition through The Taos Connection, my web log on Padre Martinez thetaosconnection.com . 

You may download an Adobe PDF copy of my monograph RELUCTANT DAWN, A History of Padre Martinez, Cura de Taos at this link: https://files.acrobat.com/a/preview/dd19c44c-b5c5-4edd-8669-6a60e4eb4b23 

If you wish to send me a free-will offering for your online ADOBE copy, you are welcome to do so at this address where I will be until the end of May: Rev. Juan Romero c/o St. Joseph Church - 42242 North Shore Dr - Big Bear
Lake, CA 92315

You may like to have a hard copy of the book.  I have a limited number, autographed if you request, and I will forward one or more to you. Together with your name and address,  please send a money order in the amount of
Twenty Dollars ($20) per book to the same address above.

You may also order RELUCTANT DAWN through Amazon at this link:
http://www.amazon.com/Reluctant-Dawn-History-Antonio-Martinez/dp/1424308100 

I warmly invite you to check it out!

¡Paz y alegría!
Fr. Juan Romero


 

 


Marine Sergeant Freddy Gonzalez, Vietnam War Hero. Freddy was awarded the Congressional Medal of Honor for saving the lives of many Marines during the 1968 Tet-Offensive and Operation Hue City. In 1995 the USS Gonzalez was launched from the Kennebec River at Bath, Main.

I'm just about finished reading a book by my friend John W. Flores on Congressional Medal of Honor Freddy Gonzalez from Edinburg, TX.   Sgt.  Freddy Gonzalez did two tours in Vietnam. He was killed during the Tet-Offensive Operation Hue City in 1968. For you former marines  (Oops..sorry. Once a marine always a marine, right? ) John is working on a second revision of his book and looking for another publisher.

It's a story of a Mexican American boy who was born to a 16-year-old Mexican American girl, who loved him dearly and brought him up to be the young man people respected and loved. He died saving the lives of his fellow marines. Click to read his Medal of Honor Citation. USS Gonzalez is named after him.  
http://www.navsource.org/archives/05/01066.htm

http://www.amazon.com/Marine-Sergeant-Freddy-Gonzalez-Vietnam/dp/0786474211 

Joe Sanchez  bluewall@mpinet.net 


 

New Somos en Escritos homepage

The features in Somos en escrito Magazine these past few weeks have been amazingly diverse and challenging. A poem took us from events in Ferguson, Missouri, to today when we commemorate the signing of the Treaty of
Guadalupe Hidalgo 167 years ago—now that’s a range, ¿que no?

One of our columnists, Sonny Boy Arias, recalls how Cesar Chavez saved us from nuclear holocaust in October 1963 and what Fidel Castro learned from Chicanismo.

We have a new children’s book starting y our serial writer Tommy Villalobos, romance Hawaii-style, memoirs, short stories galore, and poetry inspired by a traditional Mexican card game, by the death of a young man due to torture, and by the horror of societal breakdown.

You should be able to click on the feature of your choice or just go to http:www.somosenescrito.com and enjoy .

Armando Rendón, Editor
Somos en escrito Magazine
somosenescrito.com

somossubmissions@gmail.com
510-219-9139

 


 

McFarland, USA is a Latino Themed Movie Worth Considering When It Opens on February 20th

Kevin Costner stars as a high-school P.E. teacher coaching an all-Latino cross-country team in this predictable sports drama By Justin Chang 
http://variety.com/author/justin-chang/

The stirring true story of how a scrappy Latino high­ school running team beat the odds is treated as a Kevin Costner (http://variety.com/t/kevin­costner/) vehicle first and foremost in"McFarland, USA," a cross­cultural cross­country drama that feels descended from a long line of minority­underdog movies like "The Blind Side," "Stand and Deliver," "Pride" and the Oscar ­winning documentary "Undefeated." Predictable and predictably rousing, this inspirational sports pic earns points for its big ­hearted portrait of life in an impoverished California farming town, the likes of which we too rarely see on American screens. But with its overriding emphasis on how Coach Costner fits into that world, this fifth feature from director Niki Caro ("Whale Rider," "NorthCountry") never sheds its outsider perspective, ultimately emerging a well ­intentioned mix of compassion and condescension. Even if the family ­friendly Disney release commands a more diverse audience than most, it remains to be seen how much long ­term box­ office endurance it can muster.

More than a decade after hanging up his baseball glove in "For Love of theGame," Costner has settled nicely into his role as a sort of elder statesman of sports movies, having played an NFL general manager in last year's"Draft Day" and now a high­ school football coach named Jim White. It's the fall of 1987, and Jim, having been recently fired from his job in Boise, Idaho,after getting a bit too rough with one of his players, has just accepted a lowly post teaching science and P.E. in the central Californian town of McFarland. And so, along with his wife, Cheryl (Maria Bello), and their two daughters, teenage Julie (Morgan Saylor) and preteen Jamie (Elsie Fisher),Jim relocates to this small agricultural community, whose population is poor and predominantly Mexican ­American.

Credited to feature first ­timer Grant Thompson, as well as Christopher Cleveland and Bettina Gilois - the duo who scripted 2006's similarly fact ­based, racially charged sports drama "Glory Road" - the script wastes no time slathering on the culture­clash comedy. ("Are we in Mexico?" one daughter asks as they drive through their dumpy new neighborhood, right before they head over to a nearby restaurant and find themselves thoroughly perplexed by the taco menu.) For their part, Jim's new neighbors and colleagues react to the clueless gringo in their midst with a mix of amusement, scorn and hospitality, while his young male P.E. students in particular take great pleasure in addressing their coach by his hilarious surname (or "Blanco").

The fish ­out­ of ­water humor eases up slightly once Jim realizes how naturally fast and athletic his students are - running daily from school to the fields to pick crops in scorching heat will do that to you - and decides to start McFarland High's first cross­ country team. The principal (Valente Rodriguez) is skeptical at first, and so are the boys, who have never thought of themselves as winners or imagined a better life for themselves. In keeping with most dramas of this sort, the most naturally gifted runner on the team, Thomas (Carlos Pratts), is also the most distant and hotheaded, mainly due to troubles at home. The team's weakest link is Danny (Ramiro Rodriguez), the slowest and chubbiest of the three Diaz brothers on the team; no points for guessing who winds up saving the day at the end.

After a cross­ country meet where McFarland comes in dead last while more seasoned, better­funded, all ­white teams sneer from the sidelines, Jim begins to bond with his boys, whether he's leading them on exhausting hill­ training runs, rolling up his sleeves and joining them in the fields, or being force ­fed enchiladas by the indomitable Senora Diaz (a scene­ stealing Diana Maria Riva). As the runners step up their pace, the script deals in fairly blunt insights about the harsh economic conditions of life in McFarland, where opportunities are scarce, fathers are regularly in and out of prison, and kids are expected to support their families through manual labor rather than going to college. Yet we also see how sturdy and close ­knit most of these families are, and how lovingly they protect their own and help each other out - something from which Jim, a some what neglectful father of late, inevitably winds up learning a valuable lesson.

Not unlike "The Blind Side," "McFarland, USA" is likely to generate some criticism for being the umpteenth film about a white guy productively intervening in the lives of underprivileged minority youth - a charge that has less to do with the facts of Jim White's genuinely inspiring legacy than with the particular dramatic emphasis that Caro has given them here. A rare studio entertainment featuring a largely Latino ensemble, yet necessarily fronted by a big ­name draw like Costner, "McFarland, USA" feels at once mildly progressive and unavoidably retrograde. It presents brief, obligatory snapshots of how the other half lives without ever seeming deeply invested,or even particularly interested, in what it's showing us.

What's really at stake throughout this movie is how Jim White and his family feel about it all: their discomfort at being forced to relocate to a low ­income Hispanic neighborhood, followed by their gradual realization that, hey, these folks aren't so bad after all, with their quinceaneras and low­riding Chevys and free ­range chickens. When Jim warily mistakes some of his new neighbors for a gang bangers, only to later learn they're just decent,salt­ of ­the ­earth types who like to drive around in packs, you more or less know what kind of movie you're watching - one that doesn't trust the audience to be significantly more enlightened than its protagonist.

None of which detracts from the appeal of Costner's slyly enjoyable lead performance; at this point in his career, the 60 ­year ­old actor is like a dry wine that gets better - which is to say, tougher and more leathery -with age. Always at the ready with a wisecrack, a challenge or a kind gesture, Costner works up a nice rapport with his appealing younger co­stars, especially the excellent Pratts, who brings a grave emotional intensity to the role of the team's most compelling individual. Bello is unsurprisingly solid in a conventional supporting ­wife role that gives her far too little to do.

Running a tad long at 128 minutes, "McFarland, USA" scarcely needs its third­ act swerve into near ­tragedy, a twist that merely throws its tricky racial politics into troubling relief. Where the picture excels is as a straight forward sports drama, and Caro delivers the satisfactions of the genre with unfussy verve. Running, it turns out, is one of the more cinematic physical activities out there; its simple logistics guarantee maximum visual clarity,plus ample opportunity for breathtaking overhead shots (courtesy of d.p. Alan Arkapaw, whose 35mm lensing and use of mostly natural light richly convey the heat and atmosphere of this desert town). When Thomas,Danny and their teammates pant their way toward the finish line,accompanied by the guitar ­based strains of Antonio Pinto's score, it's hard not to feel your pulse racing alongside theirs.A sequence featuring the real Jim White and the members of his 1987running team ends the picture on a classy, moving note.

Sent by Kirk Whisler, 
kirk@whisler.com
 
Latino Print Network | 3445 Catalina Dr. | Carlsbad | CA | 92010

Volume 13, Number 9
February 24, 2015 
Hola! 


This past weekend Magdalena and I took a group of family members to see McFarland USA and we all loved the movie. Evidentially we were not alone, the film opened to great reviews and with the most important measure of all, the box office, McFarland USA did 38% better than industry researchers felt it would. The movie finished fourth for the weekend. If you haven't seen it yet, PLEASE do yourself a favor and support this Latino biopic.   Kirk



Latino soldiers
 Cebu, Phillipines, WW II

 AMERICAN PATRIOTS

Congressional Gold Medal Recipients, "The Devil's Brigade"
Portraits of Valor: Sgt. Roy Benavidez
War memorial separates dead by race, divides Southern city By Jeffery Collins 
9/11 Hero Rick Rescorla Statue Unveiled
Networking, Networking, Networking 
My Patriot Supply . .  We want your Family's Story

 


(Left to right) Speaker of the House John Boehner of Ohio, Canadian Minister of Veterans Affairs Erin O’Toole, WWII First Special Service Force Veteran Eugene Gutierrez Jr., Canadian Minister Charles Mann, Senator Majority Leader Mitch McConnell of Kentucky, Minority Leader Nancy Pelosi and General Joseph L. Votel Commander of U.S. Special Operation Command. 

Congressional Gold Medal Recipients

Eugene Gutierrez Jr. 
Henry Gerlach Bazurto

WWII - First Special Service Force 
"The Devil's Brigade"

 

 By

Mercy Bautista-Olvera

 

Washington D.C.-Today- On February 3, 2015, Eugene Gutierrez Jr., (third from left) and Henry Gerlach Bazurto (posthumously) received Congressional Gold Medals.  

Congressman Rubén Hinojosa attended the Congressional Gold Medal Award Ceremony at the U.S. Capitol where McAllen native, Eugene Gutierrez was honored along with his comrades in World War II for their heroism. The Congressional Gold Medal was awarded to the members of the First Special Service Force (FSSF) also known as the famous “Devil’s Brigade”, an elite Special Forces unit, made up of soldiers from the U.S.A. and Canada.

“These men were known to be the most feared warriors in the European front during WWII”, said U.S. Rep. Hinojosa. “Their courage and commitment knew no bounds and their contribution to the war effort no doubt helped our side succeed. Gene Gutierrez is a hero who fought in fierce battles pushing back Nazi troops in Italy, helping to liberate the city of Rome. At home, Gene Gutierrez is known as a dedicated educator who has inspired so many of his students to succeed.”

Henry Gerlach Bazurto was born on February 6, 1918, in Altar, Sonora, Mexico, passed away on February 29, 2012, in Tucson, Arizona.  Mr. Bazurto was previously featured in Somos Primos, “Latino Patriots” in February 2013, on 149th Online Issue.  

It was an honor for me to write an article about Mr. Bazurto's life in Somos Primos. Thank you to all the heroes who lost their lives during and after WWII who we call “The Greatest Generation” and to "The Devil's Brigade" survivors who attended the ceremony.

Henry Gerlach Bazurto

 First Special Services Force (FSSF) 4th Co. 1st Regiment

 

Congressman HInojosa at far right,

Congressman Filemon Vela at far left, 

Eugene and Penny Gutierrez
 
in the center.

 


The Congressional Gold Medal is an award bestowed by the United States Congress; the Congressional Gold Medal and the Presidential Medal of Freedom are the highest civilian awards in the United States. It is awarded to persons "who have performed an achievement that has an impact on American history and culture that is likely to be recognized as a major achievement in the recipient's field long after the achievement. (Source: Wikipedia.org)

Sent by Mercy Bautista Olvera  
scarlett_mbo@yahoo.com 



Mimi - If you have not seen the video below previously, have a look.   I am over 63 and I had not heard of him until my buddy sent this to me today.  http://www.greatamericans.com/video/Portraits-of-Valor-Roy-Benavidez

Keep up with your great work.  
Respectfully, Gregory Pisaño  
goyosan1@gmail.com
 
 

Editor: Roy Benavidez was an amazing soldier.  His endurance and bravery startling.  You will find many articles in Somos Primos honoring our primo, Roy.  

https://www.google.com/search?q=Sgt.+Roy+Benavidez&sa=Google+Search&domains=http%3A%2F%2Fsomosprimos.com&sitesearch
=http%3A%2F%2Fsomosprimos.com&gws_rd=ssl
 



 

War memorial separates dead by race, divides Southern city
By Jeffery Collins 

 

GREENWOOD, S.C. (AP) — Along Main Street in a small South Carolina city, there is a war memorial honoring fallen World War I and II soldiers, dividing them into two categories: "white" and "colored."

Welborn Adams, Greenwood's white Democratic-leaning mayor, believes the bronze plaques are relics of the South's scarred past and should be changed in the spirit of equality, replaced like the "colored" water fountains or back entrances to the movie theater that blacks were once forced to use.

Yet the mayor's attempt to put up new plaques was blocked by a state law that brought the Confederate flag down from the Statehouse dome in 2000. The law forbids altering historical monuments in any way without approval from legislators.

Historians, black and white, have reservations about replacing the plaques, saying they should serve as a reminder of the once-segregated U.S. military.

"Segregation was the accepted social order of that time," said Eric Williams, who spent 32 years as a historian with the U.S. Park Service. "If we alter the monument, we alter its historical integrity."

The memorial is owned by the American Legion post in Greenwood and is on city property. On two of its sides, it lists soldiers who died in World War I and World War II that were from Greenwood County. A third side lists Korean and Vietnam War dead from the county without any racial distinction because the military was integrated by that time.

Adams said he asked other South Carolina mayors and doesn't know of any other similar memorials in the state. Several historians also said they haven't heard of a monument where fallen soldiers are separated by race.

About a year ago, American Legion post members asked the mayor if he thought he could raise $15,000 privately to change the monument. He was so sure he could, he took out a loan to pay for the new plaques so they could be dedicated on Martin Luther King Jr. Day.

In this Jan. 22, 2015 photo shows one of the plaques that Greenwood Mayor Welborn Adams would like t …
Forty-three donors, almost all white, came through with the money. Adams wrote a $1,000 check himself.

But there was opposition, in part because of a quote from the mayor in a December story in The Index-Journal of Greenwood. "I think if history offends people it needs to be rewritten if possible," Adams said.

The mayor acknowledged he didn't choose his words carefully. He later said he meant that while history doesn't change, the way a community presents itself does.

Days before the King Day ceremony, opponents threatened to try to have Adams arrested — perhaps on a misconduct in office charge — if he went forward with the new plaque. The mayor said he cried in his office when the city's lawyer told him that opponents were right about the law.
"I wonder if some of the opposition is racism hiding behind history," said Adams, who was elected mayor in 2008 in this city of 23,000, where about 45 percent of the population is black.

The Confederate flag law says no historical monument, erected by the state or by a local government, may be relocated, removed, disturbed, or altered without a two-thirds vote from state lawmakers. The law lists 10 wars, including the "War Between the States," — the genteel, Southern name for the Civil War.
The purpose of this part of the law was to appease people who worried 15 years ago that Confederate memorials and street and park names in honor of generals would be torn down in wake of the flag being removed from the Statehouse dome and being put in front of the South Carolina Capitol alongside a Confederate soldier monument. The flag is still a sore point for the NAACP and other black leaders.

In this Jan. 22, 2015 photo, shows the Greenwood County memorial to confederate soldiers in Greenwoo …
A bill has been filed to change the Greenwood memorial and half of the members of the state Senate are listed as sponsors, but some legislators who helped craft the Confederate flag law are leery to bring the divisive issue up again.

"I'll look at the bill," said Sen. John Courson, a Republican from Columbia who has been in the Senate since 1985. "But I don't want to reopen the whole debate. That was last century's battle."

Williams, the former Park Service historian, has been one of the most vocal critics. Williams, who is white, wants to see a small display nearby saying the military was segregated back then and that's why the names are listed the way they are.

Activist Joseph McGill, who spends the night in old slave cabins to get attention to preserve them, agrees. He says talk about switching plaques reminds him of schools that don't want students reading "Huckleberry Finn" because racially offensive language from the 1800s is in the book.

"That could just spread the perception that segregation did not exist or wasn't that bad," McGill said.

Chad Williams of Brandeis University near Boston has extensively studied black soldiers in World War I. He said he understands the desire to correct a historical injustice, but another sign explaining why the soldiers were separated by race is much more powerful and historically accurate.

"I think it is important to acknowledge the specific context in how African-American soldiers had to serve in the military," Williams said.
Will Moredock, a freelance journalist trying to get South Carolina to remove the statue of segregationist Gov. Ben Tillman from the Statehouse grounds, said that is shortsighted. Americans are given the power to change laws and even the framework of its government with amendments to the Constitution. So why should historical monuments be any different?

"Every generation has the right to choose the people and the causes it wishes to enshrine in its public places," Moredock said.
The mayor planned to put the old plaques in the county museum. For now, they remain on the monument and the new ones sit in City Hall storage, waiting for the Legislature to act.  "I am fully aware this is much tougher than I ever expected," Adams said. "But it's the right thing to do."

Follow Jeffrey Collins on Twitter at http://twitter.com/JSCollinsAP .
http://news.yahoo.com/war-memorial-separates-dead-race-divides-southern-city-094144917.html?soc_src=
mediacontentsharebuttons&soc_trk=ma

Sent by Dorinda Moreno 



9/11 Hero Rick Rescorla 
http://www.bluewallnypd.com/rick.htm

Cyril Richard Rescorla known as Rick Rescorla, was born in Hayle, Cornwall. His childhood memories were of commando raids by British forces, OSS operations, and the French resistance. As a youth he read about these events, studied them, analyzed them, criticized them --like a Monday morning quarterback. He was virtually nurtured at the knee of war and special operations.

In his teens he joined the British army, became a paratrooper, then went into intelligence and led a unit fighting guerrillas and insurgents in Cyprus. Then he went to Africa -- Northern Rhodesia (now Zimbabwe) where he fought more guerrillas and insurgents. 

After that, he joined the London police force as a member of the Scotland Yard Flying Squad. In 1963, he came here to the United States and enlisted in the American Army as a private. In April 1965, he was commissioned as a Second Lieutenant of Infantry out of the Officer Candidate School at Fort Benning, Georgia. Sent to Vietnam, he was a hero of the 1965 Battle of Ian Drang described in the book and hit movie We Were Soldiers Once and Young. Rescorla's men nicknamed him Hard Core for his bravery in battle, and revered him for his good humor and compassion towards his men. He is also mentioned in the book Baptism by Larry Gwin who also fought at Ia Drang. The fourteenth chapter of the book is called Rescorla's Game and describe hon as the "Cornish Hawk".

Rescorla served one tour in Vietnam, earning a Silver Star, a Purple Heart and Bronze Stars for Valor and Meritorious Service. After the war, Captain Rescorla left active Army service, though he stayed in the National Guard until he retired as a Colonial. For his service and accomplishments, he was inducted into the Officer Candidate School Hall of Fame in April 2001.

In 1967 he became an American citizen. He had paid his dues. He went to college at the University of Oklahoma where he studied literature and writing. Then he went to law school and became a lawyer. He taught criminal justice at the University of South Carolina in Columbia awhile, but the academic life was too tame for him. He went into the banking/financial security business, and quickly advanced to the top ranks of his profession.

As Vice President for Security at Morgan Stanley Dean Witter, one of Wall Street's largest brokerages houses, it was Rick Rescorla's job to think like a terrorist. In 1990, he saw that the World Trade Center was a likely target for a terrorist attack because it was a symbol of American economic power. He did a security survey of the building and concluded, that driving a truck bomb into the basement near a key supporting column would bring down the entire complex. On 26 February 1993, that exact scenario almost played out. Islamic terrorists set off a homemade chemical bomb packed inside a rental truck that was parked in the basement, in an attempt to make the towers collapse.

Rick Rescorla knew that Islamic terrorists who failed the first time would try again. He thought the terrorists' next attempt would be to fly a plane, possibly filled with chemical or biological weapons, into the towers. He had advised Morgan Stanley executives that the company should move from the Twin Towers to a safer location. But the company's lease went until 2006. The next best thing, Rescorla thought, was to practice evacuation drills. He pressed the company to conduct regular drills even though some employees grumbled and joked about them. Every few months, all 2,700 employees in the SOuth Tower would be marched, with Rescorla at the bull horn, in a arduous trek down a long winding stairwell of one of the world's highest skyscrapers and out of the building, just for practice. Another 1,000 employees would be evacuated for the Morgan Stanley offices nearby.

On 11 September 2001, the evacuation was real. A fireball erupted in the nearby tower, and all of Morgan Stanley's employees were making their way down and out of the other tower. By the time the second hijacked airliner hit the South Tower at 9:07 a.m., most of the company's employees were out. But Rescorla's work was not finished. Three employees were missing. Rescorla and two assistants went back to look or them. Rescorla was last seen on the tenth floor of the burning tower. He died when the building collapsed a short time later. But he had saved thousands of lives. Out of 3,700 employees, Morgan Stanley lost only six, including Richard Rescorla. He left behind a widow, Susan Rescorla, and his two adult children Trevor and Kim.

rick_30lg.jpg (800×525)
A statue honoring Cyril Richard Rescorla sits at the entrance to the National Infantry Museum
Sent by Joe Sanchez 
bluewall@mpinet.net
 
http://www.bluewallnypd.com/Ricks/rick_30lg.jpg 



NETWORKING, NETWORKING, NETWORKING

Who would have thought 35 years ago that this kind of researching could be done, but it is happening, through sharing. Read on about Jerry Lujan's successes in expanding his family history data collection through the strategies of social media sharing. 

Frank N. Lujan's World War II Diary
August 14, 1944- January 23, 1945

From: jerry_javier_lujan@hotmail.com
To: salujanmiller@hotmail.com
Subject: RE: Facebook posting
Date: Mon, 2 Feb 2015 22:54:13 -0700

Dear Sylvia Northern Lights,

I don’t get much into FB either, but as I was going through my stacked up notifications, for some reason, your name came up on my screen.  There are no coincidences!  

Besides the genealogical chart that Linda shared with you I believe in sharing information, not hoarding.  I got this through Prima Elisa (R.I.P.).  I also came across most of the chapters from her BIG BOOK, which she never finished, but it brings to life, all those names you see on the genealogy chart.

 Also, since there are no coincidences, the other day I was on HULU looking for some free movies, and ran across Medal of Honor Recipients.  As I watched the bios and footage of these heroes, hour after hour, I came across a guy of the 9th Infantry Division fighting in the Huertgen (Hurtgen) Forest.  Dad was in the 9th Division.  From there, I Googled the Battle of the Huertgen Forest.  After reading a very comprehensive summary of that prolonged bloody battle, I came into a blog.  In that blog, there were many entries about the 9th Inf. Div. and a lot about the 47th Regiment, to which dad was assigned.  I also came across some references to Company F, which was dad's company. 

I made my own entries into that blog responding specifically to those referring to the 47th Regiment and one to Company F, and also to a guy named Yuri, who is writing a book on the 9th Infantry Division and their heroism at Huertgen Forest.  I told them I had my father’s diary (translated into English by Prima Elisa) and that I was willing to SHARE it with anyone interested.

Two days later I got a reply from a man who is the mayor of a town in the vicinity of the Huertgen Forest and claims to be an avid WWII historian and especially the Battle of the Huertgen Forest.  He said he is very interested in dad’s diary and has many documents of the 47th Reg. Including many photos that he is willing to share.  They are on their way!

The next day I got another reply from Yuri who is writing a book.  He is from Holland and is most grateful to the efforts of the 9th Infantry Division which liberated his country from the Nazis.   Both he and the mayor from Germany have been collaborating and SHARING information for years on this battle.  Yuri also expressed great interest in dad’s diary.  He told me he is in touch with a man who was there and was in Company F, which was dad's company!!!  He also told me that he and the mayor from Germany are organizing a reunion of the decedents of the 9th Inf. Div. from May 28-May 31st (Memorial Day) at Huertgen Forest, to pay tribute to all the men, American and German who so valiantly fought there, and especially for those who remained there.

It just so happens, since there are NO COINCIDENCES that I will be in Spain from May 20-27.   Never did I ever imagine that I would ever go visit the place where dad suffered his most agonizing experiences of his life, and especially a ceremony that pays tribute to all who fought and died there.  I know dad, although he did not die there, a great part of him remained there for the rest of his life.  I will be walking on HALLOWED GROUND just as in Gettysburg.  Imagine that!!  Furthermore, Yuri has a web page dedicated to the 9th Inf. Div.  He has tribute pages for those whom on which he has information.  Dad will have his own tribute page on that web site.

I will be glad to share these two thing with you if you are interested, although, the latter will be forwarded correspondance with my contacts in Europe.


Love,
Jerry

Editor Mimi:  I was very touched by the faith and submission to life that Frank senior displays.  His  great love for family is surely a treasure of great values for his children and grandchildren.  I have extracted a couple of entries.  Please contact Jerry Lujan directly for further information: jerry_javier_lujan@hotmail.com   


Leaving the United States
Sept 7
At last the hour to leave POE is here. We were awakened at 3:00am. We had breakfast
and left for Boston at 6:00 am. Trains are leaving all night for different points of
embarkation. Many perhaps never to return. My God! May my name not be on this black
list. I want to return with joy and finish raising my beloved children ... My God! You know
what You do. May Your Holy Will be done!
We are at the pier. I saw my great transport ship; the famous "West Point" It has been hit
twice in this war. It's 6:00pm.; the band plays "marches," among them" Over There."
I hear the enormous anchor chains. My ship is moving over the waves of the Atlantic. I
went to my bunk, which is on the lowest deck, 20 ft. below ocean level. Utterly resigned,
I've already confessed and received Holy Communion on board. When I told the priest,
"Father this will be the first time I'm going to make my confession in English, I don't
speak it very well, but I am going to do the best I can." "What is your language?'' He
asked. "Spanish" I replied. " Confess in Spanish" he said. "I am a Spaniard." I had to
laugh- so much needless explanation. Anyway I confessed, heard holy Mass and received
Holy Communion.

In Germany:
I joined my company- Co. F. 47th Infantry, 9th division [Company F, 47th Infantry 9th Division]
I am on German territory.
Oct. 22
Today is Sunday. I went to mass. The priest performed Holy Absolution on us. I
received Holy Communion. While we were at mass two high-caliber German shells fell
very close to us. When we heard the zoo om! We all fell to the ground, or I should say
the mud because that is all we see. I have not seen dry earth since I left the United States.
I suffer all with resignation. In God and His Holy Mother who is also mine- I place all my
hopes.

Mimi: The really sad thing to observe is that 80 years later the very thing that gave our military men and women comfort and peace is being taken away systematically by the government.  In many, many military situations, prayers are not being able to be voiced out loud, and Bibles are being taken out of military hospitals.  

Where is the Christian advocacy for freedom of speech?  The fear of offending atheists and Muslims has created a violation of the Civil Rights of only Christians.  

 



My Patriot Supply says . . . .  WE WANT YOUR FAMILY’S STORY

Fellow Patriot,

We’re excited to announce a new project and give you a chance to be a part of it. You can help publish a book about the Great Depression and life in America from 1929-1939.

We are seeking original stories to publish, so that through careful documentation we can preserve our history. We are also seeking original (family) photographs from this era.

As history buffs, with a passion for preserving and learning from the history of our nation, we feel this book important. We want to share stories of true determination and self-reliance during one of the hardest times in our country’s history. During this time there were countless families and individuals facing devastation that persevered because of their strong sense of self-reliance and independence.

If your family has a story about survival during this time period, and would like it to be preserved for the benefit of future generations, please submit it to the email address below: 

stories@mypatriotsupply.com 

Please include contact information so that we may reach out to you should your story be selected for publication. Selected entries will receive an autographed copy of the book, as well as additional copies you can share with your family and friends. 

Let's work together to share the experiences of our parents, grandparents and great-grandparents for the understanding of those who follow after.

Kind regards, 
Matt Redhawk 
Founder/CEO, MyPatriotSupply

EARLY LATINO AMERICAN PATRIOTS

Elba Zaida (Sanchez) Ramos    November 4, 1933 - January 30, 2015


Granaderos y Damas de Galvez,

It is with sadness that I convey to you the passing of Dama Elba Ramos, wife of Granadero Servando Ramos, both residents of Georgetown, Texas.  We remember Elba fondly from the many Granadero y Dama de Galvez acitvities she and Servando participated in throughout the years.  The family laid her to rest yesterday.  Attached is Elba's obituary.

Please keep Elba, Servando and their family members in your thoughts and prayers during their time of sorrow.  May Elba rest in peace and may the Ramos family take comfort in knowing others mourn her passing.
Granaderos y Damas de Galvez,

It is with sadness that I convey to you the passing of Dama Elba Ramos, wife of Granadero Servando Ramos, both residents of Georgetown, Texas.  We remember Elba fondly from the many Granadero y Dama de Galvez acitvities she and Servando participated in throughout the years.  The family laid her to rest yesterday.  Attached is Elba's obituary.
Elba Zaida (Sanchez) Ramos    November 4, 1933 - January 30, 2015
 
Elba Zaida Sanchez Ramos slipped gracefully into eternal life on January 30, 2015. Born on November 4, 1933, in Laredo, Texas, Elba was the second child of Ramiro and Verena Sanchez. She grew up in Laredo, demanding to start kindergarten when she was three years old. She earned her BA in Business Education, minoring in Math, at Texas Women's University by the age of 20. A brilliant administrative career was tossed aside after two years in favor of marriage and children when a handsome sailor at a dance in Hebronville invited her to dance by asking, "Hiya chick! Can you hop?" And hop they did through nearly 60 years. Elbafine-tuned her administrative skills helping her husband manage his career, while rearing their five children, and always devoting much time to charity and church, mostly in Houston, and for the last 15 years, in Sun City.Elba is survived by her husband, Servando (Van), and her children and their spouses: Martha and Peter Mims, Servando, Jr. (Van) and Terri Ramos, David and NatalieRamos, Teresa and Frank Muscara, and Albert Ramos and Karen Cottingham. She was loved by 11 grandchildren: Joseph Mims, Cristina Mims, Lindsey Blazek (David), Kelly Lin (Leo), Kyle Ramos(Jaclyn), Michael Gaston, Taylor Ramos, Tessa Ramos, Zaida Garcia (David), Nicholas Muscara, and Rebecca Muscara, along with three great-grandchildren: Laura Kate, Carter and Evalyn Kaye. She also is missed by her siblings: Sylvia Salinas, Delia Gonzalez (Israel), Marta Galvan, and Ramiro Sanchez (Aimee), as well as many relatives and numerous friends who fondly recall her beautiful smile.A Visitation will be held on Friday, February 6th at 5 PM and the Rosary at 6 PM at Ramsey Funeral Home, 5600 Williams Dr. in Georgetown, TX. 
A Mass of Christian Burial will be held at 11 AM on Saturday, February 7th, at Santa Rosa de Lima Catholic Church in Andice, TX. 

Please keep Elba, Servando and their family members in your thoughts and prayers during their time of sorrow.  May Elba rest in peace and may the Ramos family take comfort in knowing others mourn her passing.

Respectfully, Joe Perez
Governor, San Antonio Chapter
Order of Granaderos y Damas de Galvez
www.granaderos.org
www.Facebook.com/GranaderosDeGalvez


FAMILY HISTORY RESEARCH

Javier Tobón Gónima New Year card, a way of Celebrating Family
Pedro Saldivar and the Grandfathers of Refugio Fernandez  
Portuguese research Collection, US Library of Congress
Billion Graves Index
United States Passport Applications, 1795-1925


Javier Tobón Gónima New Year card, a way of Celebrating Family
Queridos amigos, familiares, genealogistas, o contactos por alguna razón:
 
Adjunto la tarjeta de nuestra familia para este año. Es una experiencia de recuerdos, de genealogía, adiciones, cambios y pérdidas, envueltos todos en la memoria de unos buenos padres que nos enseñaron de la unidad familiar y del valor inmenso de cada uno, embellecido todo por el ambiente de música que prevaleció en la casa de la abuela.  Escribimos la historia al vivir nuestra vida, pero también queremos dejar un recuerdo para los que van a venir.  Gracias por hacer parte de nuestra vida en una u otra manera.

Afectuosamente,  

Javier Tobón Gónima
mail: javiertobonsud@gmail.com
Skype: jtobon
Bogota, Columbia 

 

 



 
Dear Family and Friends, Here is a copy of a tree which shows how my great grandparents are connected:  Pedro Saldivar is great great grandfather to Epifanio and is great great great grandfather to Guadalupe.

Sinceramente, Refugio Fernandez  
cnsfernandez1943@sbcglobal.net
 


According to an article in O PROGRESSO, there is a large collection of documents and rare books on Portuguese political and cultural history in the Hispanic Division of te Library of Congress in Washington, D.C.  Te collection ". . .  was largely the work of Abbe Francisco Correia da Serra, a Portuguese Priest and a friend of Thomas Jefferson."  These approximately 3,000 books where in Jefferson's private library, later donated to Congress.
O PROGRESSO, Sept. 1994, Vol 13, pg. 3


FAMILY SEARCH    BillionGraves Index :  386,819  have been added to an existing collection of indexed records and images .   
FAMILY SEARCH   UNITED STATES PASSPORT APPLICATIONS, 1795-1925  https://familysearch.org/learn/wiki/en/United_States,_Passport_Applications_(FamilySearch_Historical_Records)

These records usually contain the following information:

  • Name
  • Application date
  • Application place
  • Birth date
  • Birth place
  • Name of husband or father
  • Husband's or father's birth date
  • Husband's or father's birth place
  • Husband's or father's residence
  • Husband's or father's citizenship information
  • Applicant's residence
  • Applicant's occupation
  • Length of time intending to be out of the U.S.
  • Where traveling to
  • Why traveling
  • Port of departure
  • Name of vessel
  • Date of departure
  • Oath of allegiance statement
  • Applicant's age
  • Applicant's physical description
  • Witness' statement
  • Witness' signature
  • Applicant's signature
  • Applicant's photograph
  • Name and position of person receiving application and witness' statement
  • Name and location of court where application and witness' statement was made


ORANGE COUNTY, CA

March 14: SHHAR, John Schmal, Finding Your Ancestors in Mexico
March 7, 2015:  7 PM Reception, Chicano Heroes of Aztlan, Exhibit up until April 4, 2015
March 12, 2015:  PTSD Forum, 6 -8:30 PM 
            Dr. Fruchter - a global leader in treatment of Trauma; plus Panel discussion 

Modern California Mirrors the World, Agustin Gurza, June 22, 1999
Twin Towns on the Santa Ana by Shefrah Ann Rozenstain, October 1993


     MARCH 14     

 “Finding Your Ancestors in Mexico

10 a.m. Free
Family Search Center, 
674 S. Yorba St., Orange
714-997-7710 
Volunteers will provide genealogy research assistance from 9 -10 a.m.

JOHN SCHMAL
 His presentation will provide numerous strategies and resources for those searching records from Mexico.  The presentation is for both beginners and experienced researchers.  John Schmal is an experienced genealogist and researcher .  He has published several books and is currently a SHHAR board member.

For more information, please contact President Letty Rodella, lettyr@sbcglobal.net
Be sure and mark your calendars with information on SHHAR speakers and topics for the rest of 2015.

 

April 11Th
Justin Sikora and Melanie Gross will present "Hispanic Pioneers and their Legacy in Orange County". Dr. Justin Sikora is a historic resource specialist with OC Parks and manages the Peralta Adobe, the Historic Yorba Cemetery, and the George Key Ranch. Ms. Gross volunteered at the Historic Yorba Cemetery for 11 years, is President of the Santa Ana Canyon Historical Council and has helped research the early settlers of Southern California.

MAY 9Th
John Schmal will present "The Indigenous Background of Western and Northern Mexico", a discussion of the indigenous groups of Nueva Galicia, Nueva Vizcaya and Nueva Santander (all of Northern Mexico).

June 13th 
Irene Foster is presenting "From Humble Roots to Mars", the story of the 1st five missions in Baja and the families who worked and maintained them. Irene will also touch on the founding families of Baja California and how they helped establish the Missions of Alta California. 

July 11th 
Mimi Lozano will speak on "Writing Family Stories". Mimi was one of the co-founders of SHHAR. She has served as editor of Somos Primos for 25 years, 10 years as a quarterly for SHHAR and 10 years as a monthly on-line magazine. Her writings include a variety of expressions, poetry, essays, short stories, etc. She will be sharing fun ways to trigger memories from oral to written histories.

August 8th 
There will not be a presentation this month as SHHAR holds its Annual Board meeting, 12:00 noon. The Center will be open.

September 12th
Linda Serna, expert genealogy researcher and lecture will make a presentation on DNA. Linda is a member of several professional organizations and is Vice President of Programs for the Orange County California Genealogical Society (OCCGS).

October 10th
Michael Perez, guest speaker, will present "Jewish Roots of the Colonial Spanish Southwest". Mr. Perez is author of several books. The de Riberas is the result of his very deep interest in his discovered Jewish heritage. The online magazine, Somos Primos, is in the process of publishing a chapter series to include The de Riberas and The hours of Aragon, a historical novel on Los Angeles.

November 14th 
Margie de la Torre Aguirre is presenting "Origins of LULAC, the Initial Cause for Involvement in Orange County and LULAC's Relevance Today". Ms. Aguirre is an author, producer, composer and artist and is currently writing a musical, "Come Follow Me". As LULAC member and Chair of California LULAC Heritage Committee, she researched and wrote a book on the History of LULAC titled "LULAC PROJECT: PATRIOTS WITH CIVIL RIGHTS". 

December 12th 
There will not be a SHHAR presentation in December; however, the Orange Family History Center will be open.

For additional information on SHHAR go to: www.SHHAR.net  or www.shhar.com  
For questions contact Letty Rodella: lettyr@sbcglobal.net 


Chicano Heroes of Aztlan
March 7th- April 4, 2015
Santa Ana College Arts Gallery at the Santora Building 
Santora Arts Bldg, 207 N Broadway Santa Ana, CA 92701

Group exhibition of Chicano artists runs March 7 – April 4
(Santa Ana, CA)—Santa Ana College (SAC ) will host “Chicano Heroes de Aztlán” Legacy and Heritage starting Saturday, March 7 through April 4 with an opening reception on March 7 at 7 p.m. to kick off the exhibition at the SAC ARTS Gallery at the Santora Building in Downtown Santa Ana at 207 N. Broadway, Suite Q. Admission for both the reception and exhibit are free and open to the public. Gallery hours are Fridays 12 noon to 4 p.m. and First Saturday Art Walk each month 7 p.m. to 10 p.m., and by appointment.

Curated by Southern California-based artist muralist Abram Moya, Jr., the group exhibition features the work of 13 Chicano artists including pieces by the late Emigdio Vasquez, the famed international muralist who has been called the godfather of Chicano art. The show includes works done in oils, watercolors, charcoal, and some sculptures by Southern California-based artists Guillermo Avalos, Carlos Callejo, Armando Cepeda, Henry Godines, Ignacio Gomez, Jose Loza, Abram Moya, Jr., Matt Southgate, Gregg Stone, Rosemary Vasquez-Tuthill, Ben and Jesse Valenzuela, and Vasquez. The show’s title pays homage to Aztlán, the legendary ancestral home of the Aztec people.

For Moya, a long-time Chicano activist and member of the Orange County art community, the gathering is significant. “This exhibit acknowledges the common heroes of our community,” says Moya. “From mothers, to fathers, to workers, and community, the art honors the Chicano spirit.”

According to SAC ARTS Gallery Director Phil Marquez, the show marks a milestone. “This is a first for Santa Ana College,” says Marquez. “Typically, these kinds of exhibits are found in larger universities, if not museums, so we’re very pleased to be able to host this kind of exhibit.”

For more information, or to make an appointment, call (714) 564-5615.

About Santa Ana College: Santa Ana College (SAC), which is turning 100 years old in 2015, serves about 18,000 students each semester at its main campus in Santa Ana. The college prepares students for transfer to four-year institutions, provides invaluable workforce training, and customized training for business and industry. In addition, another 11,000 students are served through the college’s School of Continuing Education located at Centennial Education Center. Ranked as one of the nation’s top two-year colleges awarding associate degrees to Latino and Asian students, the college is also recognized throughout the state for its comprehensive workforce training programs for nurses, firefighters, law enforcement and other medical personnel. SAC is one of two comprehensive colleges under the auspices of the Rancho Santiago Community College District. Visit www.sac.edu  to learn more. For information about Santa Ana College’s Centennial, please visit www.sac.edu/100





PTSD Forum 

Dr. Fruchter - a global leader in treatment of Trauma; plus Panel discussion 
Thursday, March 12, 2015 from 6:00 PM to 8:30 PM (PDT) 
Santa Ana College
Johnson Center U-102
1530 W 17th St
Santa Ana, CA 92706


UMAVA in partnership with the Consulate General of Israel and Santa Ana College Veterans Resource Center (SAC-VRC) are holding a PTSD Forum with a keynote presentation by Dr. Eyal Fruchter a global leader in treatment of trauma WHAT: UMAVA, MAVAA, the Consulate General of Israel and SAC-VRC are hosting a PTSD (Post Traumatic Stress Disorder) forum with Dr. Eyal Fruchter, a PTSD expert, to...   Everyone welcome.

UMAVA (United Mexican American Veterans Association) 


"I'm your next-door neighbor, and you don't even know I've been here all this time."

Modern California Mirrors the World, Agustin Gurza, 
Los Angeles Times, June 22, 1999

Beverly Hendrickson Waid is a name that holds no hint of its owner's Latino roots. It belongs to a 73-year-old history buff who recalls that Spanish was spoken in her maternal grandmother's house in Santa Maria on the central coast. The house belonged to the daughter of Vicenta Pico, a surname that rings loud and long with California history.

But Beverly didn't begin to discover how directly connected she was to the state's origins until a bureaucratic glitch threatened to hold up her trip to Europe in 1967. Her mother and traveling companion, Emma Clara Bagdon, needed a visa but couldn't locate her birth certificate—until an uncle suggested they look at the records in Mission Santa Ynez.

"Wow, I never knew anybody in my family had a birth certificate in a mission!" thought Beverly, who was born in Santa Ana and worked as a school secretary in Anaheim until her retirement.

There's one more thing this mother of two would discover during the next two decades of researching
her ancestry: She's the direct descendant of Antonio M. Pico, one of 48 signers of California's first constitution. 

This year marks the 150th anniversary of the state's founding document, debated, drafted and adopted from September through November of 1849. That year, 48 elected delegates gathered in Monterey to create a government for the booming, gold-rich territory that would soon become the 31st state.

Now comes a call for all descendants of the signers to come forward and be part of birthday celebrations for the Golden State. Los Amigos of Orange County, a civic group, is pushing Project 150, an effort to locate living descendants of the diverse group of men who wrote the original constitution.

The delegates to the constitutional convention were carpetbaggers and Californios, newcomers and natives, foreign-born and home-grown. They spoke Spanish and English and needed a translator, a British merchant who had married a Mexican and polished his Spanish with their 18 children.

Among the delegates were a doctor, a banker, an engineer and two printers. The lawyers, recent arrivals all, outnumbered the farmers 14 to 8. One fanciful delegate listed his occupation as "elegant leisure."

More than two-thirds, 33 of the 48 delegates, had lived in California for less than five years. Only seven—all of them Latinos—had lived here their whole lives. They included Beverly's ancestor, Mr. Pico, a 40-year-old agriculturist representing my hometown, San Jose.

Their work—including creation of state schools, state boundaries, a'state flag and seal—is considered a remarkable achievement of bilingual and bicultural cooperation. "It's a wonderful story about these people who argued, who misunderstood each other, who made enemies and made friends," said Galai Kernahan, a project organizer. "And at this moment, at least, as it kind of crystallized in Monterey, they got along."

Organizers hope to develop a directory of descendants who could be invited to sesquicentenm'al observances. It should include Beverly Waid's great-grandson, Jonah Hurst, 2, a lOth-generation Califor-nian and heir to Felipe Santiago de la Cruz Pico, a soldier with the De Anza expedition, which established the first overland supply route to Spanish outposts in California.

Project 150 won't produce a lot of pageantry. It has no budget and no big program. All it really has is good intentions and a slogan on bumper stickers: "Californians Build Their State Together. Always Have. Always Will."

The, project's Web site ( http://users.oc-net.com/pepejose ) includes a historical synopsis that highlights enlightened contributions from the Californios. Married women, for example, were allowed to own property separate from their husbands, a right carried over from Mexican rule and a first in the United States. The convention also voted unanimously against slavery, which was outlawed in Mexico and Ttiad been a source of its conflict with Texas.

Yet, divided delgates limited the right to vote to white males, a racial distinction that didn't make sense to Californios. A delegate from Santa Barbara argued "it would be very unjust to deprive (dark-skinned residents) of the privileges of citizens merely because nature had not made them white."

Today, racism still prevents some people from accepting the Latino presence, said Mimi Lozano Holtzman of the Society of Hispanic Historical and Ancestral Research, co-sponsor of Project 150. The effort, she said, helps show Californians how mixed our blood lines really are.

And it sends this message to those who look at Latinos as recent arrivals or as troublemaking foreigners: "I'm your next-door neighbor, and you don't even know I've been here all this time."




Twin Towns on the Santa Ana 
By Shefrah Ann Rozenstain
Published in Fedco Reporter, 
October 1993

In 1842, the first colony of settlers from New Mexico arrived at the San Bernardino Rancho of Antonio Lugo. They were to protect Lugo's livestock from Indian raids. In return he was to give them land for farming and for building homes. But that arrangement didn't last long.

When Antonio Lugo's son, Vincent, shut off their water supply in order to water his stock, and let his cattle loose in their fields, they decided to move. They accepted a standing invitation from Juan Bandini, owner of an adjoining rancho, and moved to his property, taking over the protection of the livestock there.

That early group of New Mexicans called theirnew home, "LaPlacita" (Little Place). Their adobe dwellings perched on the southeast bank of the Santa Ana River.

About a year later, on the northeast bank of the Santa Ana, a few more families from New Mexico settled down. That new settlement was called "Agua Mansa" (Gentle Water), after a quiet stream that flowed through it. Little did they know.

A traveler approaching the twin towns and looking down on them from the top of a nearby hill might have thought they were one huge farm, deep green in color, thanks lo the rich soil of the river bottom. But, drawing closer, more than a hundred individual fields of com, squash, chilies and other vegetables could be counted.

The treaty of Guadalupe Hidalgo in 1848 that concluded the war between the United States,and Mexico, didn't change La Placita and Agua Mansa much. The same 150 residents continued to live their quiet lives.  They also kept their old customs and spoke their native tongue, Spanish.

They visited back and forth, using a trail that skirted the mesa on the Agua Mansa side, turned southeast, then crossed
the Santa Ana and then continued on dry land in La Placita. That narrow band of brown verdant valley   was a vital link between the two communities. But those idyllic days ended forever on the night of
February 22, 1862.

It had been raining steadily for 15 days when a cloudburst hit the mountains. The river turned into a raging torrent, bearing  down on the sleeping towns.

The resident priest heard the roar of rushing water and ran to ring the church bell. Those living in Agua Mansa fled to the church. People living in La Placita fled to the hills. They lost their homes and all their possessions,but there was no  loss of life in either community. 

After the flood, most of the towns people moved to the foothills east of their old homes. The last chapter in the storybook existence of Agua Mansa and La Placita had been written. 

Shefrah Ann Rozenstain is a free-lance writer from Redlands.


LOS ANGELES, CA

The House of Aragon, Chapter 3, The Making of a Warrior by Michael S. Perez
El Sereno Veterans Monument-flagpole named in honor of WWII Hero Guy Gabaldon
March 25th: Eugene A. Obregon Congressional Medal of Honor Memorial Foundation
March 6, 2015 - April 12, 2015:  Chicanas, Cholas y Chisme
Progressive Cultures

UCLA  Institute of American Cultures: 45 Years of Ethnic Studies Research: Thriving and Advancing
El Clamor Publico by Shefrah Ann Rozenstain, April 1995 
Edward R. Roybal, Papers archived at the UCLA Chicano Ethnic Studies Center 
Play: Chavez Ravine
LatinoLA invites submissions of articles and events pertaining to Los Angeles


HOUSE OF ARAGON
by Michael S. Perez
 CHAPTER THREE

The Making of a Warrior

On December 7, 1941, the first thrust of the Japanese blade found its mark. Japan struck its first blow against America. With the destruction of the Seventh Fleet at Pearl Harbor, she had delivered a decisive strategic assault against the Americans. Now the undisputed masters of the Pacific, the Japanese Empire bought precious time for itself. The war had begun and America was a paper tiger.  

To oppose them the United States Marine Corps Raider battalions, an elite group of American Samurai were established. Michael Aragón and others became Raider guerrillas. They were taught about the brotherhood of the Raiders. Gung Ho was the reality. They’re officers would shout to them, "Gung Ho" and they enthusiastically shouted it back. Gung Ho, which meant, “Work together” became the cement that held the Raider brothers together. This American warrior believed in his country and his mission.  

The Raiders were some of the best America had to offer. America would ensure its Raiders understood who they were fighting, and what they were fighting for. So the Marine Corps set about preparing an invincible force. To the Raiders these Japanese weren’t little yellow men who were his inferiors. They were battle-hardened veterans of the war in China. These Japanese warriors were disciplined by war and prepared to meet and defeat the Americans.  


Raider guerrillas

The Corps grasped the fact that the fate of America would be decided on those small islands dotting the Pacific. At that terrible moment in time, American blood would be shed and lives lost in places whose names most Americans couldn't pronounce. Each island would be won or lost by the inch. American Raiders would stand on the shores of those far-flung islands alone, clinging only to their training and the will to win. These Raiders would depend on each other and no one else. Before battle, when the smell of fear and the stench of cowardice were the strongest, each Raider would know his duty. They would have to meet the enemy head on, alone, and with great courage. Raider adversaries would offer no quarter and give no ground without a fight.  

This would be Michael Aragón's baptism by fire.

Research for The House of Aragon was supported by personal interviews, first hand accounts of the horrors of the battles fought in the Pacific islands.

If you have an I-Pad you can read the book in its fullness at
http://www.amazon.it/The-House-Aragon-English-Edition-ebook/dp/B008PK2E3S

If you
do not have an I-Pad, you can read the chapters at the Somos Primos homepage, we will be adding them with Michael's chapter synopsis. Go to http://somosprimos.com/michaelperez/michaelperez.htm

Michael Brakefort-Grant is a
Pen name for Michael S. Perez




vets_monument.jpg Councilmember Huizar worked with El Sereno veterans 
to bring  new $100,000 El Sereno Veterans Monument-flagpole 
to be named in honor of WWII Hero Guy Gabaldon

Councilmember José Huizar joined Veterans Monday to celebrate Presidents’ Day with a commemoration opening ceremony of the new El Sereno Veterans Monument located in the heart of El Sereno, a community with a long and proud history of military service. As part of the ceremony, the monument’s new flagpole was named in honor of the late WWII hero Guy Gabaldon, an eastside native.


Councilmember José Huizar worked with The American Legion Post 139, the El Sereno Veterans’ Monument Committee, and the Bureau of Street Services on details for the approximate $100,000 project, with Councilmember Huizar securing the funds to implement. The monument is located on a large median on Huntington Drive North, near Van Horne Ave. In years past, Veterans and Memorial Days’ ceremonies, and other patriotic events, took place on a cramped median located on the traffic heavy Eastern and Huntington Drive intersection. The new location is open and spacious and will allow for larger events in a safe environment.

“As we honor great U.S. Presidents like Washington and Lincoln, men whose vision and resolve guided our country through conflicts that came to define the values we hold dear as Americans, I can think of no greater tribute than to honor the Veterans who made that vision possible,” said Councilmember Huizar. “We are also naming the monument’s flag pole in honor of late WWII hero Guy Gabaldon, an eastside Veteran whose bravery is reflective of the military service many Latinos from communities like El Sereno have given to their country. I am honored to help turn the El Sereno Veterans Monument dream into a reality – a beautiful tribute that will allow El Sereno Veterans, community members and visitors to honor and reflect on those who answered the call to service and thank them for their sacrifice.”

A long-time supporter of Veterans throughout CD14, Councilmember Huizar’s office worked with local Veterans and the Bureau of Street Services (BSS) on the design for the monument, which provides a high-profile tribute to local men and women who have served our country.

The monument features a circular design that centers on an American flag that will be lit at night; a base for the flag with five seals representing the five branches of the military; red benches on opposite sides of the outside of the circle; and raised lettering spelling out El Sereno Veterans Memorial.

Sent by Carlos Garcia 



EUGENE A. OBREGON CONGRESSIONAL MEDAL OF HONOR 
MEMORIAL FOUNDATION



Military Ceremony from 1:00 P.M. to 3:00 P.M.  
Obregon Monument
125 Paseo De La Plaza

CEREMONY PROGRAM PRODUCER ALFRED LUGO

562-706-3286 alfredo.lugo@verizon.net  

 




Chicanas, Cholas, 

Chisme 

 

 

March 6, 2015 - April 12, 2015
Fridays & Saturdays at 8PM, Sundays at 5PM.  Half-Price Preview on 3/5/15 at 8PM
CASA 0101 Theater
2102 East First Street,
Los Angeles, CA 90033

CASA 0101  . . . . . . Theater is proud to present “Chicanas, Cholas y Chisme”, the hit short play festival written/directed/produced by, and in celebration of Latinas.  Bring your girlfriends and come celebrate womyn’s herstory month with 14 all new works!  These inspiring new works about familia, breaking tradition, healing, chisme and more, celebrate the Latina experience, and bring their stories to a wider audience.
 
“Chicanas, Cholas y Chisme” is an all-Latina driven stage production now in it’s third year.  Committed to developing talent, CASA 0101 hosts a series of writing, acting and directing workshops where no one is ever turned away for lack of funds.  It is from these workshops that Artistic Director Josefina López was able to mine the talent of the playwrights and directors featured in “Chicanas, Cholas y Chisme”.
 
ASL-interpreted performance on Sunday, March 8. 
http://www.casa0101.org/shows/chicanas-cholas-y-chisme-2015
 
“Walk the street with us into history. Get off the sidewalk.”  ~   Dolores Huerta
 

Sent by Howard Shorr  howardshorr@msn.com 



PROGRESSIVE CULTURES
Platicas at LA Plaza: The Dangers of Interracial Communities: Comparing Boyle Heights & District Six in Cape Town, South Africa, presentation held February 8. 
In collaboration with the current exhibition, Progressive Cultures: A Story of Boyle Heights, LA Plaza presents a comparative exploration of two interracial communities --- District Six in Cape Town, South Africa and Boyle Heights.

Boyle Heights native Dr. George J. Sanchez compares these two neighborhoods and the political and social forces behind their establishment and evolution. Both District Six in Cape Town and Boyle Heights in Los Angeles were seen as dangerous to a political power structure that tried to establish and maintain white supremacy. Dr. Sanchez brings to light the argument of how racial segregation systematically destroyed these communities and how they both now struggle to find a way to recover past multiracial communities that were torn apart. This talk will recover the memory of this multiracialism and discuss current political, economic, and social conditions.

About Dr. George J. Sanchez: Dr. George J. Sanchez is a professor of American studies, ethnicity, and history and vice dean for diversity and strategic initiatives at the University of Southern California. He is the author of Becoming Mexican American: Ethnicity, Culture, and Identity in Chicano Los Angeles, 1900-1945 (1993). He studies both historical and contemporary topics of race, gender, ethnicity, labor, and immigration, and is currently working on a book about the ethnic interaction of Mexican Americans, Japanese Americans, African Americans, and Jews in the Boyle Heights area of East Los Angeles in the twentieth century.

http://lapca.org/node/417

Sent by Sister Mary Sevilla, CSJ 



IAC

UCLA  INSTITUTE OF AMERICAN CULTURES 
45 YEARS OF ETHNIC STUDIES RESEARCH:  
Thriving and Advancing
http://www.iac.ucla.edu/
 

Institute consists of four centers
American Indian Studies Center
Asian American Studies Center
Chicano Studies Research Center
Ralph J. Bunche Center for African America Studies

These are exciting times. 
The 2014-2015 Academic year marks the Anniversary of the Ethnic Studies Research Centers at UCLA.
 ~ M. Belinda Tucker, Vice Provost, Institute of American Culture
Annual report of the UCLA Institute of American Culture

Born of the tumultuous, and highly charged socio-political dynamics of the 1960s, they joined the collective of programs laucnched similarly throughout nation, as colleges and universities responded to lands to confront the biases, limitations, and omissions in the curricula and scholarship of the day. The creation of academic units focused on the four major underrepresented U.S. populations at the time was unique, but not put parallel. San Francisco State University established the still thriving College of Ethnic Studies in 1969 which also housed four population-specific academic units. These multi-ethnic structures facilitate cross-fertilization and encourage consideration Of intersectional understandings and analyses-essential tools for addressing the concerns of the more diverse Emerging America. What was also distinctive about the UCLA initiative was that the centers were established as Organized Research Units, places in the University of California system where faculty from different academic disciplines could come together to address pressing questions and issues- recognizing that the emerging research agenda required multiple lenses and methods to achieve understanding and solutions. Each of the centers eventually develop interdisciplinary teaching programs, and three of the four now have departmental status. Beginning in the mid-1970s, the research centers were also provided with faculty provisions that could be used to incentivize ethnic studies hiring in academic departments. Currently, 28 faculty members hold appointments made possible through this program. This infusion of faculty who challenged the established orthodoxy propelled curricular development and brought inno|vative perspectives to bear  on critical social and humanistic concerns. The initial hirings were the foundation of faculty diversification, clearly evident iis day.

Four years ago, the centers became part of the Institute of American Cultures as a freestanding unit headed by a Vice Provost that reports directly to the university's Executive Vice Chancellor. Notably, when the centers reach their 50th year, UCLA will be celebrating its Centennial. [hat time, the ethnic studies entererprise will have been an integral part of UCLA for exactly half of its own storied journey and throughout all of its rise to greatness.

The second issue of the IAC magazine gives the reader a lose of the arrav of activities in the four centers and the Institute of American Cultures. We feature a number of the exciting studies and projects being conducted by faculty and students and highlight their impressive accomplishments. The breadth of disciplines representing their efforts is stunning, ranging from public health and law, to film, to the social sciences, and to the humanities and more. In fact, over the 40 years of its existence, the Institute of American Cultures
Research and Fellowship program (whose awardees are listed at the end of the report) has provided funds to applicants from over 60 disciplines and units at UCLA. This is truly cause for celebration - long reach of ethnic studies and our continuing ability, thanks to enduring support from UCLA's administration and our loyal benefactors, to fund research enlightens, contributes to faculty hiring and retention, and produces new generations of distinguish academics and highly skilled citizens of the world.



El Clamor Publico by Shefrah Ann Rozenstain, April 1995 

It was 1855 and Los Angeles, population around 3,000, was growing. It now had two weekly newspapers, both in English and Spanish. But Francisco P. Ramirez wasn't satisfied. As editor of the Spanish language page for one weekly, The Los Angeles Star, he wanted the Californios (Spanish-speaking natives) to have an all-Spanish language paper of their own.

Ramirez announced his plans in the Star and named the new weekly El Clamor Publico. It would become the first all-Spanish language paper in Southern California. Writing it wouldn't be a problem for him, but keeping it solvent would.

One San Francisco newspaper said of 17-year-old Ramirez, "(He was) a young man of high promise". A local historian reported that Ramirez had been tutored by none other than Don Louis Vignes, a well known vintner from France. Ramirez was also fluent in Spanish, English and French.

Ramirez calculated that he needed 100 prepaid subscriptions before he could begin publishing. (The Los Angeles Star operated with 250 paid subs.) He must have obtained them, because on lune 18, 1855, the first issue of El Clamor Publico came off the press. A one year subscription cost $5.00.

However, individual subscriptions alone weren't enough to support El Clamor. Income from advertising and doing printing for state and local government and private business were vital to the young paper's success. The Los Angeles Star even helped by handing over all its Spanish language ads.

In order to attract more business, Ramirez translated English ads into Spanish free of charge. He also did the printing himself to save the cost of a printer.

Even though it was smaller than Los Angeles's other two weeklies, the Star and The Southern Californicm, El Clamor Publico wasn't afraid to tackle the hottest issue of the day—slavery. It was openly anti-slavery in a pro-slavery land. In his continuing effort to increase the circulation  of   El Clamor Publico, Ramirez sought to attract French speaking subscribers by printing some news in French, but that experiment failed.    

Next he tried printing some news in English to help Spanish speaking readers learn English. It was another effort that failed to gain many new subscribers and it too was discontinued.      

The struggle to maintain financial solvency lasted over four years, but finally proved too much for Ramirez and on December 31, 1859, El Clamor Publico  printed its last edition.
Published in Fedco Reporter, April 1995

 



ACQUISITIONS BY THE UCLA CHICANO STUDIES RESEARCH CENTER LIBRARY

What do Edward R. Roybal (the first Latino California Congressperson since 1879), Romana Banuelos (the first Latina U.S. Secretary of the Treasury and founder of Ramona Foods), and Gronk (the prolific mononym artist from East LA) all have in common? Their papers are archived at the UCLA Chicano Studies Research Center (CSRC), along with 160 other collections featuring leading political, cultural, and civic figures and institutions. Recent acquisitions include the David Sanchez Papers, donated by one of the founders of 1960s Chicano activist group, the Brown Berets; the Sal Castro Collection at the UCLA Chicano Studies Research Center, donated by the famed education leader's widow; and the La Raza Newspaper and Magazine Records, which illustrate events and achievements within the Los Angeles Chicano community while in the throes of the Chicano movement. La Raza, a bilingual publication, was a tabloid newspaper from 1967-1970 and a magazine from 1970-1977.  It was developed in the context of community-based journalism and constitutes a rare visual record of the community during this period.

The CSRC Library also hosts an impressive collection of personal photographs depicting Chicano family and community life throughout the 20th century, as well as stunning works by noted photographers, graphic artists, and filmmakers documenting the Chicano experience. In collaboration with the UCLA Digital Library, the CSRC Library is also home to The Strachwitz Frontera Collection of Mexican and Mexican American Music, the largest online collection of Spanish-language music, while the CSRC's LGBT & Mujeres Initiative has added crucial material to the historical record. CSRC special collections that have been fully indexed can be researched through the Online Archive of California.

www.chicano.ucla.edu/library/holdings





Showing at the Kirk Douglas Theater

“Chavez Ravine”: A Tale of Ongoing Urban Removal
Posted on February 16, 2015 by Jimmy Franco Sr.
Latino POV.com 

The play “Chavez Ravine” is once again being performed by the Latino-based theatrical group Culture Clash. This live theatrical performance provides a great historical snapshot and artistic depiction of 1950’s Los Angeles and particularly its portrayal of one of the oldest Mexican-American communities that once existed within the heart of the city. As such, this play creatively combines an ethnic format with a content that possesses both political and historical substance. This performance by Culture Clash should be widely viewed by families and especially young people for its educational value, but also as a creative form and example of vibrant Chicano/Latino art. While satirical in its format, this element does not overshadow the play’s informative story line which depicts real families from LA’s past who experienced the destruction of their Chavez Ravine community and its subsequent replacement with Dodger Stadium. There are surviving members of the old Chavez Ravine community that belong to an association named “Los Desterrados” or exiled ones who still gather together for reunions. The historical and political events that are narrated within the play also expose the power politics, economic interests and unethical practices that existed within 1950’s LA which negatively affected the residents of this traditional Chavez Ravine community. Unfortunately, this form of social gentrification and profit-driven urban removal that dislocated this closely-knit neighborhood over fifty years ago is still alive and stronger than ever. The present economic power of developers and the drive to profitably exploit vulnerable communities within the central city and drastically change their ethnic, class and cultural composition continues to steadily displace the long-time residents of many neighborhoods.    Chavez Ravine home owners stage a sit-in outside the office of Mayor Bowron to protest their evictions.

A 1950’s tale of money, manipulation and red-baiting
During the late 1940’s and early fifties the LA Housing Authority represented by Frank Wilkinson had proposed a revitalization plan for the Chavez Ravine neighborhoods of Palo Verde, La Loma and Bishop. This plan included the construction of new low-cost housing and an improved infrastructure for its residents who were somewhat geographically cut-off from the rest of the mainstream city and its rapid development. This proposed city housing development was to be called Elysian Park Heights upon completion. By the early 1950’s the eviction of residents from Chavez Ravine had begun with a promise by city officials that those who left would get first preference to the new public housing units once they were built. However, an alliance of building developers, conservative politicians and a coalition called CASH (Coaliton Against Socialist Housing) soon organized a ruthless campaign against the city’s policy of building public housing within low-income neighborhoods. The immediate target of this financially-driven alliance was the defeat of the new housing development that was being proposed for Chavez Ravine. In the view of these allied right-wing politicians and financial developers such a valuable plot of land next to Downtown that could be profitably developed should not be wasted on a poor Mexican community and low-cost public housing. A coordinated campaign to attack and destroy the Chavez Ravine housing plan focused on Frank Wilkinson who was a liberal member of the LA Housing Authority and an advocate for integration and civil rights. This involved an intense red-baiting campaign and a barrage of vicious accusations and slanders which were leveled at Wilkinson and the concept of public housing in general as the true motive by CASH was not patriotism, but financial gain. This propaganda campaign alleged that Wilkinson and the Chavez Ravine project were un-American and part of a secret communist plot to build Soviet-style housing which had to be blocked and eliminated for the ‘good’ of the country. During this period of the 1950’s McCarthy era and the red scare this type of unprincipled political agitation and smear campaign was a common practice used against individuals and organizations who favored progressive measures. The political hatred that was unleashed against the Chavez Ravine residents and housing project successfully created a wave of public fear and hysteria which ultimately led to the destruction of the proposed housing plan, Wilkinson’s career and eventually the Chavez Ravine community itself. In short, the proposal for new housing within Chavez Ravine was finally abandoned and many of the residents who had been moved out of their neighborhoods and who were patiently waiting for their new housing to be built were simply ignored and left stranded by the city. Wilkinson was continually hounded by FBI agents and blacklisted by federal government investigative committees who eventually imprisoned him for refusing to answer their questions and cooperate with them.

A political campaign of urban removal that eliminated a community by force
By the mid fifties the Brooklyn Dodgers and their ambitious owner Walter O’Malley now entered the LA political scene. O’Malley was trying to hustle up a different site in Brooklyn for his new Dodger’s baseball stadium and had used the tactic of threatening to move his team to another city as leverage to strong-arm New York politicians into agreeing to his plan. This request by O’Malley for a new stadium site was firmly rejected by New York officials who felt that he was trying to take advantage of the city’s taxpayers. The next characters to enter this political mix were LA City Council member Roz Wyman and other politicians and developers who saw the potential benefits of a financial deal that would bring the Dodgers to LA.

             May 5, 1959, sheriffs physically evict Aurora Vargas from the Arechiga family home.


Shortly after being evicted, city bulldozers destroyed resident’s homes & belongings. 

This coalition made a proposal to O’Malley which included Chavez Ravine as a site that had open land suitable for building his team a new baseball stadium if they relocated to Los Angeles. The opportunistic Dodger owner smelled a sweet welfare deal that he couldn’t refuse as it was comprised of almost free land, improvements funded by LA tax payers and a new stadium with the potential to make immense profits in a growing city. The possibility for sharing in such a lucrative financial deal created an alliance of LA politicians, developers and O’Malley’s Dodger organization. It was now time for the use of unethical political manipulation and the removal of any legal and human obstacles that could possibly block the immense profits to be made with this secretive Dodger partnership. The materialization of this backroom deal also required that the remaining residents still living within Chavez Ravine be forcefully removed through the cooperative efforts of then Mayor Poulson, the courts and police. Eventually, eviction notices were served upon the remaining residents of Chavez Ravine and paltry sums were paid for these valuable properties adjacent to Downtown. Those who refused to leave their traditional community were dragged from their homes by LA sheriffs and shortly after bulldozers leveled their houses in a series of ugly scenes from LA history that are still etched in my memory. This deal between Wyman and other politicians and developers with the Dodger organization left a trail of unethical political maneuvering, pay-off money and broken families for those driven out of their homes and community by this wealthy and powerful alliance. During the decade of the 1950’s many of the evicted residents from Chavez Ravine were dispersed like refugees into other neighborhoods such as Echo Park, Riverside Drive and across the river into Lincoln Heights.

Chavez Ravine to the present: a trail of gentrification and displacement
The destruction of the Chavez Ravine community by a powerful economic and political alliance which later allied itself with the Dodgers organization laid the groundwork for future economic encroachment upon vulnerable communities which is motivated by profits before people. During the decade of the 1930’s the residents of the original Chinatown where Union Station now stands were forcefully removed by the city and their community destroyed in order to build a new train station. Later, the residents living on Bunker Hill were evicted after falling victim to the plans of developers and gentrification and this type of urban removal was subsequently repeated against the residents of the nearby Temple-Beaudry neighborhood. Freeways, jails and cemeteries also chewed up Latino working-class neighborhoods such as East LA and Lincoln. 


In 1960, the woodsy hills of Chavez Ravine were bulldozed by the city to build Dodger Stadium for O’Malley. 
Heights and most of these projects were usually constructed without any public hearings or input from residents who were simply uprooted and banished by government bureaucrats in collusion with developers. Presently, developer’s money still greases a close alliance with city government as this trail leads from Chavez Ravine in the past and continues onward with the present trend of economic encroachment and gentrification of neighborhoods such as Pico-Union, Echo Park, Riverside Drive, Highland Park, Boyle Heights and ultimately Lincoln Heights. All of these communities and their residents are under steady pressure and threatened with replacement by financially powerful forces which are supported by local politicians.

Decent and affordable housing is needed, not evictions and ethnic cleansing
Under the guise of urban renewal, this present wave of financially-motivated gentrification within LA is actually a form of urban removal which uses economic means to evict and discard long-time residents as if they were some type of disposable refuse instead of real people with housing needs. What is not discussed in regard to this rapid growth of gentrification within the central city are the issues of social class and race. The displacement of minority and especially working-class Latino residents in a form of ethnic cleansing is being led by an alliance of developers, city politicians and new affluent ‘hipster’ settlers who are primarily white, middle-class and from out of state. This trend of gentrification is also occurring within Downtown’s Skid Row as thousands of residents and homeless people are being ejected like refuse and pushed east to the other side of the LA River so that a higher-income populace can move in and replace them with costly housing and yuppy hang-outs. Some people believe that this process of spontaneous gentrification improves neighborhoods, yet, without any rational planning and collective input it actually creates serious and deep social problems such as dislocated families and a lack of decent and affordable housing for those being pushed out. 

The victims of gentrification do not simply disappear from sight. There is now a homeless camp along the Arroyo riverbank made up of ex-Highland Park residents who have been evicted due to the rapid wave of gentrification occurring within the north end of Highland Park. There are many other homeless camps now sprouting up along the banks of the river and in areas of Elysian and Griffith Parks. The question for these new homeless people of where to live is a growing problem not only for them, but also for many others in the same situation. Forcing people out of their homes and neighborhoods and disrupting their families and children’s lives is not a logical solution, but merely contributes to broader social and financial problems for those evicted and for our society while simultaneously creating an aggressive new system of economic and ethnic segregation within the city.   Organized resistance to gentrification is growing such as in Boyle Heights. 

The legacy of Chavez Ravine: a defense of one’s principles and community
I would urge everyone if possible to attend Culture Clash’s performance of “Chavez Ravine” as it creatively narrates the past experiences and struggles of people within our greater community and contributes to our historical and cultural heritage in a positive manner. Hopefully, this play can be performed in other cities as this past event involving Chavez Ravine is historically linked to the present and growing problem of gentrification and dislocation of communities which is occurring in many other urban areas as well. The play is not merely a form of entertainment with its creative use of 1950’s music, costumes and props, but artistically brings to the stage an important aspect of our heritage. This heritage creates a legacy based upon a community’s principles, loyalty and efforts to organize and struggle for what they believed was right against powerful forces comprised of developers, politicians and eventually the Dodgers organization itself. We need to record our stories so that they may be told to others and especially the youth. To depend upon the establishment media and historians to do this is not realistic as it is our task to do so. This play contributes to the vital work of ensuring that our stories and history are saved and narrated to a broader public. The proud ex-residents of Chavez Ravine and their families still have reunions which are organized by their group called “Los Desterrados” in order to keep this legacy alive and share it with others within the city and particularly young people. We need to support and keep this proud legacy alive and utilize its example to motivate our present struggles to improve and defend our communities. 

 

A recent reunion of ex-residents from Chavez Ravine.

 

http://www.latinopov.com/blog/?p=11555

Copyright, February, 2015: Jimmy Franco Sr.
Facebook: Jimmy Latinopov
Twitter@xicanomc

A recent reunion of ex-residents from Chavez Ravine



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CALIFORNIA 

Los Californianos support the upcoming canonization of Fray Junipero Serra 
From Spanish Soldier to California Ranchero, 
      A Migration of People and Culture by Mimi Lozano 1996
The Rancho Camulos by Josefa (Lopez) Romero LeRoy
Lucretia del Valle, "Typical California Girl." Sunset magazine, July 1914.
Lucretia del Valle Grady Obituary & Death Certificate.  1972.
Logan Heights: Progressive Era Spirit of Reform in Activism, Culture, Education
       by Maria E. Garcia 
Hart of the West Powwow in Newhall. September 28th, 2014


Los Californianos support the upcoming canonization of Fray Junipero Serra 
Dear Mimi,  
Como estas, hope all is well with you and your familia, we are all just fine, thanks to God.

Mimi, a few days ago I was reading about Pope Francis trip to the U.S.A, and that he will not be able to make the trip to California, to perform the ceremony to Canonize Fr. Serra. I decided to write him a letter and send him some historical documents concerning Fr. Serra, and Fr. Juan Mariner, and some California History. These are just a few copy's that I sent the Pope. The most interesting document is the one with Fr. Serra signature and date. On this document, it has some numbers on the left side. The numbers 136 and 137, entry were performed by Fr. Serra, and at the bottom of the entry is his signature and the date, November, 1779.

Entry number 138, concerns Sargent Juan Pablo Grijalva and his daughter Maria del Carman, baptizing a child, becoming padrinos, the date November, 1779. I said that I think that Fr. Serra and Grijalva knew each other, my ancestor. I located this document in Mission Dolores, San Francisco, CA.

I will let you know if I receive a answer to my letter. Let me know what you think of this idea of mine, why I did it, I really don't know, but I felt good about it and to let the Pope know that just a plain man reads about him.
Take care and God bless Mimi.
Su Amigo, Eddie Grijalva
edwardgrijalva6020@comcast.net.

 

Our organization has decided to support the upcoming canonization of Fray Junipero Serra and we have come up with the following proclamation stating that support. For those of you so inclined this can possibly be something to get your local paper to publish (along with a bit ore on what Los Californianos is all about).
 
WHEREAS the nonprofit organization, Los Californianos, founded in 1969, is dedicated to preserving the heritage of early Hispanic Californians in Alta California; to conducting research on genealogy and on civil, religious, military, and cultural activities in Alta California; and to providing an accurate and authentic interpretation of Alta California's history by such means as the Board of Directors may prescribe; and 

WHEREAS the organization's regular membership is composed of descendants of the settlers of Alta California prior to the Treaty of Guadalupe Hidalgo on February 2, 1848 and their spouses; and 

WHEREAS many of the regular members of Los Californianos had ancestors in Alta California during the time that Fray Junipero Serra (1713-1784) established the first nine of the ultimate 21 Catholic Missions in Alta California; and 

WHEREAS Fray Serra is considered a holy man and great evangelizer by Pope Francis; and 

WHEREAS Pope Francis has announced his intent to canonize Fray Serra during his 
September 2015 trip to the United States: Therefore be it 

RESOLVED that the Los Californianos will reaffirm their dedication to the above enumerated activities and to enhance these activities at this auspicious time invite other descendants of the settlers of Alta California prior to 1848 to join our organization in this effort. 

Potential members should refer to the Website www.loscalifornianos.org for further information. 
_______________________________ 
Sent by Sherwood E. Milleman, President   17 February 2015Forwarded by Lorrain Fern




FROM SPANISH SOLDIER TO CALIFORNIA RANCHERO,
 A Migration of People and Culture
by Mimi Lozano 
1996

For ten years the Society for Hispanic Historical and Ancestral Society has been helping Hispanic researchers compile family histories. In the process of helping and networking with one another, we as a group have learned history, through the eyes of one another. And the history we learned about the Hispanic presence in the United States has been different from what we had thought or been taught. Mainly, it appears because the history of the United States excluded our ancestors. Dr. Douglas Monroy in the introduction to his book., Thrown Among Strangers, states, "Most people of Mexican descent knew, at least vaguely, that their families were part of a history. But this history received no validation or acknowledgment because it received no attention either in schools or in the dominant culture."

Who were we? Who are we? The identity question about what to call oneselves voiced our confusion. Scholars and activists wrestled with labels, long and hard, causing division, instead of unity. The binding ties of common language were ignored. Dr. Monroy said that the "question of definition is simply that Mexican American/Chicanos/Hispanic Californians are a product of history, a history as vet, written incompletely." Carl Sandburg wrote, "When a society or a civilization perishes, one condition can always be found, they forgot where they came from." Perhaps the social problems evident in the Hispanic community can be traced to this condition.

However, in many cases, the American born Spanish language citizen, did not forget. He never knew. The past and family history was deemed unimportant. "That was the past. We are Americans now," was heard in many homes. But a language different from the dominant culture, the challenge of trying to live in a land that was once possessed, but now in the hands of strangers left questions, many questions. How did it happen?

Reading histories of military battles and ranches changing hands did not answer or satisfy the family researcher. As a Hispanic are we inferior as many Americans have implied and argued? Was our position in the United States deserved because of past atrocities supposedly committed by our ancestors? Frank de Varona of Florida voiced the thoughts of many when he wrote in a January 3, 1994 article, "Until I started going to the library, I thought the reason we weren't in the history books is because we didn't do anything worth mentioning."

Chicano/Latino studies have tried to satisfy the heritage void, but most books, thesis and forums are abounding with sad stories of prejudice and injustice. It is not the whole story. The Hispanic's legacy is also replete with tales of great achievements, nobleness, sacrifice, joys.

Research of migration patterns has also revealed the complexity and multi-ethnic, multi-racial mixture of our roots. As Dr. Julian Nava stated, April 17, 1993, at a SHHAR conference, "We are a mixed people. All racial lines flow in our veins, from all nations, from Chinese to Black, from Iranian to Japanese, from German to Basque.!!  That awareness comes from the tedious, difficult, time-consuming research that family history entails, but it is pursued by descendants with vigor and dedication not matched easily. Hispanic family researchers know Dr. Nava's statement to be true, as they stumble across Basque, Japanese, Indigenous, Black, or Italian (etc.) lines. Aware of his multiracial bloodlines should stir the Hispanic researcher to an emotional attitude of acceptance and inclusion, sorely needed in the world in general, and in California specifically.

The highly successful author Victor Villasenor once stated. "I'm writing for the whole world. I'm complete with every human being on Earth."  But this shift does not come easily. It comes from an awareness of the truth of our humanity. It comes from the accumulation of data showing our connectedness. Anthropologist Dclkum Kamberi researching 4000 year old resident brown-blonde haired mummies in the dry Taklimakan Desert in China stated, "It seems to me that we can already see some kind of multiethnic culture here, where people of different backgrounds peacefully coexisted."

The knowledge that historians, anthropoloqists, scientists, geneticists and family genealogists share with one another will lead to greater understanding of who we are collectively,, as well as individually. Dr. Monroy writes, " "My sometimes-difficult, sometimes-tedious, but usually inspiring expedition through the documents of early California history has shown me that understanding can only come from a sympathetic hearing and critical analysis of the stories of all these people. . . . The Spanish and the Anglos have had their stories told for a long time, and in the last two decades so too have the Indians and the Mexicans. Now it is time for the whole history, and that is what I have tried to write in this book." Las Californias, land of paradise dreams has attracted many people historically. Right up to the present a continual migration of people continue their trek into the Golden state. The mixture of bloodlines continues, old Californios marrying newly arrived Hispanics. South and Central Americans marrying into old lines, as well.

It is to facilitate, to dialog, to exchange, to support one another in our investigations that this grant is being sought. It is with hope and expectancy that as Hispanics retrieve their history, in bits and pieces, the whole panorama will appear in, and with a different focus. Sharing one with another the hardships and victories of our ancestors with well documented family histories will continue to fill the gap, the void that has distorted history.

Lay researchers can provide personal research findings and family stories that the professional scholar is not privy to. Private records, family photos, archives, diaries, albums, artifacts, plus oral history are a wealth of information for scholars. Family connections which researchers have laboriously compiled can reveal clues and cues, pointing the professional to potential scholarly investigation.

The structure of the conference is designed to include panel discussions, with audience, so that scholars can interchange ideas among themselves, plus observe each other's responses as they take guestions from the floor. The panels will consist of a cross-section of scholars representing historians, archivists and genealogists. In addition, 3 lectures with broad based appeal are also planned to attract the nominally curious, to broaden their base of understanding.

The inability to isolate cultures in a world vibrantly connected electronically has given rise to cross-cultural, multicultural, intercultural committees and departments on many university campuses. So it is with family historians attempting to build and collect family histories, the multiplicity of facets to our humanness requires a stretch of the mind and heart to include and accept all aspects of our combined histories. We as Hispanics want embrace with pride and tenderness, to understand all that we were and all that we are. Kindnexx and gentleness in viewing our ancestors is what we hope will be the gift that participants will take away with him. For the scholars, the gift of an alliance to a body of lay researchers profoundly interested in his scholarly investigations. What was wrestled away through neglect and purpose, will be restored.

(1) Monroy, Douglas. Thrown Among Strangers. Berkeley, 1990.
(2) Ibid.
(3) A quote, Somos Primes, Vol 7 (Autumn 1996)
(4) "Latinos Deserve Their Place in U.S. History!l Frank de Varona, Washington Post, January 3, 1994
(5) Dr. Julian Nava, "Buscando Nuestras Raices" conference April 17, 1993
(6) Interview, Los Angeles Times, April 19, 1996
(7) Erich Smith, Orange County Register, May 8, 1996
(8) Op.Cit. Monroy






THE RANCHO CAMULOS

by Josefa (Lopez) Romero LeRoy

Rancho Camulos is located along the Santa Clara River near Fillmore in Ventura County. Lynn Adams, a Board member of Los Californianos is a descendant of the previous owners of Rancho Camulos and has written a summary of its history to share.

"I remember my grandmother, Josefa (Lopez) Romero LeRoy, reminiscing about her early days. She told of fabulous fandangoes under the wide branches of a black walnut tree and of being baptized in the little chapel on this ranch. It wasn't until I began researching that I learned the history of Camulos and her connection, not only to it, but to other ranches as well. Her grandmother was Maria Jacoba Feliz.

The ranch buildings sit on the south side of Highway 126 now, between Piru and Santa Clarita, and are maintained by the National Park Service. The ranch is probably best known for being the "birthplace" of "Ramona", as Helen Hunt Jackson briefly visited there. But once upon a time it was part of a much larger rancho.

In 1839, Don Antonio Seferino del Valle was granted 48,611 acres as payment for his service in the San Blas Infantry and his work as mayordomo of the San Fernando Mission. He and his wife, Maria Jacoba Feliz, called it Rancho San Francisquito and raised their 4 children, along with children from his prior marriage, on the eastern side of the ranch near Castaic. Don Antonio passed on in 1841 without leaving a will. However, he had written for his son, Ygnacio, to come and take over the ranch. The probate fight dragged through the courts until finally being settled with Ignacio receiving 13,599 acres of the western portion, and the remaining family members each getting about 6000 acres of the eastern side. 

It was Ignacio who built the four room adobe in 1853; he added the little chapel for his wife Isabel Verela. They were initially in Los Angeles while he was busy as county recorder, then a city councilman. They retired to the ranch in 1861. Don Ignacio wisely diversified into vineyards & a winery, citrus orchards, and raising sheep besides the usual herd of cattle. Therefore. when the drought of 1863-64 caused other cattle ranchers to lose their income and their land, he was not as hard hit as the rest of the family. All told, over 42000 acres of the original Rancho San Francisquito were sold to Thomas Bard. But Ignacio was able to buy back about 1500 acres, allowing him to keep their home and part of the ranch. By the time of his death in 1880 the adobe had grown to twenty rooms. They needed that room for the eight children they adopted over the years. 

Upon Ignacio's death, his son Reginaldo inherited the property, but sold it in 1924 to the Rubel family. They added a schoolhouse and small pond, and expanded the citrus production but August Rubel was killed in action in WWII. Mrs. Rubel married Edwin Burger and he continued the ranch following her death in 1968. Extensive damage from the 1994 earthquake and his death in 1995 left the heirs with much work to be done. Shirley Rubel Lorenz, and Ann Reinders were the catalysts for the renovation efforts. The Rancho Camulos Museum, which is a non-profit organization, comprises forty acres of the original ranch including the buildings. The old family cemetery however, sits on the north side of the 126; located on private property, out of reach of the descendants & the organization, it is sadly falling into ruin."

Los Californianos April meeting, weekend 24-25, will be held in Southern California near Rancho Camulos If you are beginning to suspect that you have Early California roots, but have never searched them out, this may be an opportunity to look into it.

Woody Milleman, President, Los Californianos
Sent by Andrea Brooks as a Los Californianos Alert   
alcbrooks@yahoo.com 





Lucretia del Valle Selected as "Typical California Girl."
Sunset magazine, July 1914.
~ Clara M. Greening, Webmaster's note: This is a typical boosterish story pertaining, ironically enough, to the selection of Lucretia del Valle's picture as the face of the "typical California girl" to be used in a marketing campaign for the Golden State. It's instructive if only to demonstrate how details were disregarded and the lines between fact and fiction were blurred by promoters who romanticized California's supposedly idyllic past and its bountiful scenery in order to attract tourists and expand the state's population from the 1880s onward into the 20th Century. At least the writer acknowledges that Jackson's characters are fictional; many writers did not do so, and many visitors came to California expecting to find the "real" people Jackson wrote about.  

Lucretia was a daughter of state Sen. Reginalo del Valle and a granddaughter of Ygnacio del Valle, all of whom owned Rancho Camulos in his or her day.   

--------------------------------------------------------------------------------
Lucretia del Valle: A Daughter of the Dons.

Twenty-Two Prisoners Are Taken to Los Angeles.
Sunset, The Pacific Monthly | Vol. 33 No. 1 | July 1914, pp. 120-122.

Truly she is a Daughter of the Dons — beautiful, vivacious, talented Lucretia del Valle, scion of an ancient Spanish-California family, whose picture is to circle the globe as that of a typical California girl, so declared by her compatriots in southern California. That the choice is an especially happy one, and that the commonwealth is to be congratulated on the wisdom of the Southland in selecting this particular one of many charming daughters to carry her message around the world, is evident from even a brief survey of the facts.

Miss Del Valle, in the first place, is a child of the Golden West and of the Old California, as well as of the new era. In the second place she is altogether lovely and lovable, just for herself alone.

The first Del Valle came to California in the Long Ago, having journeyed thither with Father Junipero Serra when the land was one vast wilderness. The next of the illustrious name came with Don Gaspar de Portola,[1] and bore the hardships of exploration and discovery and pioneer achievements. The early history of California is closely associated with the history of this branch of the family, the direct forbears of Miss Lucretia. The Del Valle estate is the old Camulos rancho, situated half-way between Los Angeles and Santa Barbara.[2] In the days of the Dons it comprised some five thousand acres, but has now dwindled to 1,800.[3]. It stretches across the valley from side to side and a rude cross on the hilltop marks each boundary.[4] Here is the wonderful old adobe house of twenty-two rooms, which has been immortalized by Helen Hunt Jackson as the home of Ramona in her story of that name[5], and it was here that Mrs. Jackson wrote much of her famous tale.[6] Here is also to be seen the ancient Indian chapel pictured in "Ramona"[7], while the outbuildings and surrounding landscape are familiar to thousands through the pages of this charming tale of love and tragedy. It was here that Miss Del Valle was born[8] and where she loves best to be, although for more years than the span of her lifetime the family residence has been in Los Angeles. Her association with the scenes of the familiar story has led to the statement that she is a descendant of Ramona's adopted mother. This is obviously untrue, as the character was purely fictitious, but the jewels described by Mrs. Jackson were the Del Valle heirlooms, and these are now in the possession of Miss Del Valle.

When the heiress to the Camulos rancho arrives within its broad domain she sheds the trappings of conventionality as one sheds a coat in summertime, and becomes again a Daughter of the Dons. All the old Spanish-Californian customs are observed with scrupulous care. Masses are read, rosaries are told and prayers said as in the days of old. Here the little Lucretia is a queen come again into her own, for her position as eldest grandchild entitles her to all hereditary honors: her slender hand is reverently kissed by the faithful old Indian servants who still abide at the rancho[9]; she reads the mass and tells the rosary, and sits at the head of the board. And she takes it all with graceful seriousness, being in her heart a "grande dame" of an age long dead, and the old servants adore her for it.

Miss Del Valle's chosen profession is the stage and she has become known to many Californians, and in fact to thousands from all parts of (the) globe, as the Señora Yorba of the Mission Play. Although she has met with much success in other roles, this one is her favorite, and it gives vent to a thousand day-dreams, and transplants her to times and scenes that she loves. Her devotion to this ideal may be understood in the light of the fact that she gave up an opportunity to star under Savage last season in New York, to return to Los Angeles and resume her role in the mission Play for the engagement in San Francisco, Los Angeles and San Diego. Also she vows that whenever the Mission Play needs her, no other engagement shall stand in the way of her answer to the call.

The father of this delightful daughter is himself a man of note. Reginald F. del Valle has served his state in the Senate of the United States[10], and in other capacities none the less useful if less distinguished. He is an attorney of repute and is president of the present Los Angeles Water Department, which is responsible for the bringing of the Kern river water11 into the Angel City. On her mother's side Miss Lucretia receives a strain of old Southern blood, of which she is almost as proud as she is of her Spanish-California ancestry — almost, but not quite.

Miss Del Valle's picture is to accompany a series of moving pictures of Calfiornia and will be flashed upon the screen in a thousand cities as a typical girl of the Golden State.

1. The writer takes some license. Serra was in Mexico City from 1849 until the late 1860s when he set up the missions in Baja California, reaching San Diego in 1769. Serra stayed behind in San Diego with a leg injury in 1769 when Portola traveled with Fr. Juan Crespi through Alta California. When Portola returned to San Diego in 1770, Serra sailed to Monterey.

2. It's much closer to Los Angeles.

3. This is unclear. The Rancho San Francisco, which the Del Valles owned from 1839 to the 1860s, comprised over 48,000 acres. At this writing (1914), 1,800 acres would be about right for Rancho Camulos, which was partitioned from the rest of the Rancho San Francisco as a separate property.

4. When crosses were used to mark ranch boundaries, they had religious (Catholic) significance.

5. Jackson never said her 1884 novel, "Ramona," was set at Camulos.

6. Jackson wrote none of it at Camulos. She spent about two hours at Camulos two years earlier.

7. See note 5.

8. Her death certificate says she was born at Los Angeles.

9. Local Native Americans from the lower Piru Creek area worked at the ranch; Juan Jose Fustero may still have been working at the ranch at this time.

10. No, he served in the state Assembly and state Senate in the 1880s, but he never served in the U.S. Senate. He lost his bids for Congress in 1884 and for lieutenant governor in 1890.

11. Owens River water.

Clara M. Greening.
http://www.scvhistory.com/gif/SunsetVol33No1_0714_120-122.jpg 
http://www.scvhistory.com/gif/SunsetVol33No1_0714_Photo121_large.jpg 
Original caption: Miss Lucretia del Valle, whose picture is to circle the globe as that of a typical California girl, so declared by her compatriots in southern California. Her ancestral home and jewels have been described in Helen Hunt Jackson's novel "Ramona."  

Sent by Lorraine Fern  
lorrilocks@gmail.com
 

Lucretia del Valle Grady Obituary & Death Certificate.  1972.

http://www.scvhistory.com/gif/readingeagle052472.jpg 
Mrs. Lucretia Grady.
Reading (Penn.) Eagle | Wednesday, May 24, 1972.

San Mateo, Calif. — Lucretia del Valle Grady, who twice seconded the nomination for president of Franklin D. Roosevelt, died Tuesday following a heart attack. She was 79.

She was the widow of Dr. Henry F. Grady, onetime U.S. ambassador to Greece, India and Iran. She herself had held a number of posts in the Democratic party.

Mrs. Grady, who entered politics in 1910 by campaigning for Woodrow Wilson in his successful race for the governorship of New Jersey, was once the Democratic National committee's vice chairman as well as the Democratic state central committee's vice chairman.  


http://www.scvhistory.com/gif/lucretia-deathcert_large.jpg 

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

About Lucretia del Valle Grady.

Lucretia Louise del Valle Grady (Oct. 18, 1892 - May 23, 1972) was born in Los Angeles to Rancho Camulos owner and former state Sen. Reginaldo F. del Valle (son of Ygnacio and Ysabel) and his wife, Helen May White del Valle.

Lucretia took to the stage, debuting in either 1911 or 1912 as the leading lady in John Steven McGroarty's three-hour outdoor pageant, "The Mission Play," a drama of Californio life that ran for 20 years at Mission San Gabriel and other venues and drew more than 2.5 million people with the slogan, "If you haven't been to see the Mission Play, you haven't seen California." Lucretia starred in 850 of the roughly 3,200 performances (per Cecilia Rasmussen: "Starring Role").

http://www.scvhistory.com/gif/mugs/lucretiadelvalle.jpgA lifesize, 70x60-inch portrait titled "The Leading Lady" by the American impressionist painter Guy Rose depicts Lucretia in her role as Doña Josefa Yorba. It won the gold medal at the 1915 Panama-California Exposition in San Diego and now resides in Balboa Park's San Diego History Center.

According to Triem and Stone (1996), Lucretia's father, Reginaldo, was a strong promoter of McGroarty's play. As a Del Valle and as a longtime friend of Charles Fletcher Lummis, Reginaldo had a keen interest in preserving the Californio lifestyle. He had been a founding member of Lummis' Landmarks Club in 1887, dedicated to restoring the missions; and he was a founding member of the Historical Society of Southern California.

On her 25th birthday, Oct. 18, 1917, Lucretia married Henry Francis Grady Sr. (1882-1957), an economist and diplomat. Grady worked under then-Commerce Sec. Herbert Hoover, taught at U.C. Berkeley and ran a shipping company. Early into the Franklin Roosevelt administration he was recruited into FDR's "brain trust," and he was named assistant secretary of state at the outbreak of the war in Europe. After the war he was charged with supervising the turbulent elections in Greece. President Harry Truman then appointed him the first U.S. ambassador to the newly independent nation of India and Nepal, then Greece and Iran until 1951.

Lucretia was already well ensconced in Democratic politics by the time they met.

"(Henry) Grady's stature in the Roosevelt administration was no doubt enhanced by the political connections of his wife. Throughout his diplomatic career, he often emphasized that his wife was a tremendous asset in his work," writes University of Cincinnati history professor John T. McNay, editor of Henry Grady's autobiography, "The Memoirs of Ambassador Henry F. Grady: From the Great War to the Cold War" (University of Missouri Press 2009).

"When Eleanor Roosevelt came to California in the late 1920s to rally Democratic voters," McNay writes, "she very likely met Grady's wife at that time. It was to be a long-term association, as Eleanor Roosevelt mentioned her 'good friend ... Mrs. Henry Grady' in several of her 'My Day' columns that appeared in newspapers nationwide in the 1950s."

McNay characterizes Mrs. Grady, aka Lucretia del Valle, as belonging "to an old and politically well-connected Spanish family in California." He says she was a California delegate to the Democratic National Conventions of 1928, 1936 and 1940 and was a member of the Democratic National Committee from California in 1937.

"It seems reasonable that Lucretia Grady's prominent involvement in Democratic politics benefits her husband's career in the Roosevelt administration," McNay writes. "Her position in Democratic politics was no secret. When Grady was named assistant secretary of state in 1939, Time magazine observed: 'Besides his ability and geniality, Dr. Grady at 57 is famed also for his high-powered, jet-haired, Spanish-blooded little wife: Lucretia del Valle Grady, vice chairman — with Jersey City's Boss Hague — of the Democratic National Committee.'"

Lucretia outlived her husband by nearly 15 years. She was 79 when she died at Mills Memorial Hospital in San Mateo, not far from her home at 850 Powell Street in San Francisco. She is buried alongside her husband at Holy Cross Catholic Cemetery in Colma (San Mateo County). The couple had four children: Reginaldo del Valle Grady (1918-1997), Patricia Louise Grady Davies (1920-2000), Henry Grady and John Grady.




 

The History of Neighborhood House in Logan Heights: 
Social Workers and the Progressive Era Spirit of Reform in Activism, Culture, Education
by Maria E. Garcia on February 7, 2015

Women had a great deal of influence and contributed to the work at Neighborhood House. A number of them did so as members of the newly recognized profession of social work. Settlement Houses originated in England and by the 1880’s they had become established in the United States. Neighborhood House came into being as part of the settlement house movement.

Settlement houses were usually established in poor urban areas and provided a variety of services to the community. Those services included cooking classes, adult education, craft and sewing classes. They also did crisis intervention and provided home health care and daycare for working mothers. The settlement house movement evolved in parallel with the social worker movement in this country. Both were unique agents of social reform during the Progressive Era from 1890-1920.

Social workers were seen as progressive and well meaning. They were usually women from upper middle class families and had attended what was considered a progressive school. Helen Marston Beardsley, the daughter of businessman and philanthropist George Marston, was educated at Wellesley. When she graduated in 1917 she returned to San Diego. She worked at Neighborhood House as a social worker and educator for a number of years. This two part series will focus on six noteworthy women who worked at Neighborhood House as directors, educators and service providers.

Early news articles describe social workers as “typical old maids.”
Neighborhood House in San Diego was unique in that it dealt with Mexican immigrants and was less than twenty miles from the border. This set it apart from the majority of settlement houses worked with immigrants from Europe. Unlike the other settlement houses where the clients would become assimilated, Neighborhood House in San Diego was faced with a continuous influx of foreign born. In a 1930’s board report Miss Mary Marston, Helen’s sister, defends the fact that certain services such as English as a second language (ESL) were still needed at Neighborhood House.

In other parts of the country ESL classes were not needed after having existed for ten or fifteen years. Neighborhood House was the only settlement house in a California border town. In those days it was rather easy to cross back and forth across the border. Decades later, Roberto del Toro remembers his grandmother telling him that if you paid a nickel you could cross the border with little or no problems. Irma Castro remembers you had a crossing card which she referred to as a head tax card. It was an alien registration card.

Because of the continuous influx of Mexicans, classes such as citizenship and English as a second language continued to be used by the families around Neighborhood House.

Early news articles describe social workers as “typical old maids.” This description was used to describe both Miss Halley and one of the subjects of the second part of the series, Miss Peifer. In the early years social workers were not only usually female and from upper middle class backgrounds but also unmarried women. For this reason they were often labeled old maids. Some of the comments would clearly be seen as sexist by today’s standards but in those days they were acceptable and non-controversial.

Mary Snyder was the director in the early years. She developed kindergarten and adult classes at Neighborhood House. A 1927 news article states that 2,000 persons per week passed through the doors of Neighborhood House. When you consider the population of San Diego this seems like a very high number, but when you consider it was probably the only place that provided services to Mexicans in San Diego it seems like a reasonable number of people.

Newspaper articles from 1925 refer to her taking a leave of absence to return back east. Upon her return to San Diego, the women from the neighborhood held a tea to welcome her back. According to the San Diego Union her resignation in 1929, after eleven years of service, was a result of her work at Neighborhood House. The article states that “Her devotion to her work broke her health thus necessitating her resignation.” At her goodbye tribute San Diego Mayor Clark expressed his appreciation to her for “helping the former Mexicans fit into the life of San Diego.”

Interesting enough upon her resignation she went to Mexico to study social and educational conditions in Mexico. She took a letter signed by “her Mexican neighbors.” It is significant that a letter (petition) from the families living in the neighborhood was considered influential. This letter was to be presented to the Mexican Minister of Education Señor Vasconcellos. Permission was granted and she spent weeks studying in Mexico. It is unclear whether her decision was based on health concerns, but I believe to some degree she left to further her studies.

Miss Rebecca Halley was at Neighborhood House around 1918. She served as assistant director and director. She had the pleasure of being the director in the early years, when garden parties helped fund Neighborhood House. She was a trail blazer and helped decide the type of programs which were to be established at Neighborhood House. Because of limited staff she also taught sewing in her early days at Neighborhood House.
Miss Halley worked well with the Mexican community. This was a time when it was not unusual for Mexicans from both sides of the border to use the services at Neighborhood House. In 1937 the Mexican Council honored her for her work at Neighborhood House. The women in the community sponsored a tea to celebrate her 40 years of social work primarily at Neighborhood House.

One of her greatest accomplishments was bringing the play “La Pastorela” to San Diego for the first time. “La Pastorela” was performed by people in the neighborhood and performances were always well attended. One news article states that five hundred people attended one of the performances. In later years she would write a letter to the San Diego Union urging that the play be preserved as part of a series referred to as San Diego First.
After her retirement from Neighborhood House she lived in Lemon Grove. News articles refer to her as a civic leader. Her dedication to the play was obvious from the letter to the SD Union as well as the fact that the play was presented at the Forward House in Lemon Grove in 1937. I read this as her determination to keep this play as part of the history of San Diego. Miss Halley was a well-respected civic leader fighting to make sure that San Diego history would record the fact that “La Pastorela” was performed for the very first time in Logan Heights at Neighborhood House.

Anita Jones became director in 1930 and remained at Neighborhood House until 1937. She was often referred to as “Mama Jones.” Miss Jones had a Master’s degree in social work and ran Neighborhood House during the depression years. Miss Jones had trained under Jane Addams at Hull House. She had lived in Mexico for five years and as a result was fluent in Spanish.

Her responsibilities included planning as well as supervising employees. Her duties would expand to include making speeches and promoting contacts. The speeches involved publicizing the activities taking place at Neighborhood House. She worked to get supplies, musical instruments or sports equipment donated to Neighborhood House. She was successful in this endeavor and became Chairmen of Community Chest in 1937. By this time Community Chest was funding some of the services provided at Neighborhood House.
In his book “From the Barrio to Washington” Dr. Armando Rodriguez describes Miss Jones as follows: “Mama was a no-nonsense director and a lady with a great heart. She, like most people in authority in those days, was white and Anglo Saxon. I remember her as a ‘Mary Worth’ type –gray haired fifty something and rather chunky. She was the boss and made sure everybody knew it.” When I interviewed Armando, he felt she respected the people in the neighborhood.

On the other hand in my interview with the late Frank Peñuelas he felt she discriminated against Mexicans in her hiring practices. Miss Jones hired Frank Tweedy from Cleveland, where he had worked at Hiram House, to become boy’s director. His training had been in the field of group case work as well as camping at Ohio’s first Settlement House.

His first duty was to plan and expand the programs for boys. A novel idea that occurred during her stewardship was sharing the cost for childcare with the employer. Childcare was funded by the WPA, Community Chest and the cannery. News articles describe it as a place for tots to stay while their mothers work. The playground was expanded under Miss Jones’ direction.

This expansion took place with the help of the fathers and the boys from the neighborhood. This was an opportunity for the men in the community to support Neighborhood House. The outdoor community oven was built under her directorship.

Of special significance is that in 1935 she took a group of dancers to perform at the Admission Day celebration at the Junipero Serra Museum in Presidio Park. Once again the people from Neighborhood House were included in a historical event for San Diego. George Marston, the father of the Serra Museum, and his daughters Mary and Helen Marston no doubt had a role in assuring that the Neighborhood House dancers were involved in this celebration.
The complete History of Neighborhood House in Logan Heights series is available here.

Maria E. Garcia Maria Garcia is a retired school principal and has been an activist in the Chicano movement since 1968. Don't Rush the Belmont Park Lease Barrio Bits: Barrio Logan Planning Group Begins, SD Workers Center to Open, Break Down Borders Run, La Bodega’s Anniversary y más!The Passing of Chicano Warrior Reies López Tijerina. 
 
History of Neighborhood House: Mary Snyder, Rebecca Halley and Anita Jones, the early years
For lots of photos and more articles by Mary E. Garcia.    http://sandiegofreepress.org/tag/chula-vista/ 

 

Emma Lopez:  http://sandiegofreepress.org/2014/08/the-history-of-neighborhood-house-in-logan-heights-emma-lopez/




http://www.scvhistory.com/gif/ff1401_large.jpg Chief Ted Garcia Jr., Mike Cooke, Dennis Garcia
WM. S. HART PARK | NEWHALL, CALIFORNIA
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HART OF THE WEST POWWWOW 9-28-2014 

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Mike Cooke, Ted & Dennis Garcia 

 

September 28, 2014 — (From left) Chief Ted Garcia Jr., Michael Anthony (Mike) Cooke, Dennis Garcia at the 21st annual Hart of the West Powwow at William S. Hart Park in Newhall. Photo by Geraldine Lee (Jeri) Romero Perez.

About Chief Ted Garcia Jr.

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Ted Garcia Jr. is chief of the Southern Chumash (having succeeded Charlie Cooke in December 2008) and spiritual advisor to the Hart of the West Powwow in Newhall. His Tataviam, Chumash, Tongva and Vanyume ancestors lived in the Santa Clarita, San Fernando and Antelope valleys, as well as parts of Ventura County. Ted's father, Ted Garcia Sr., and grandmother, Chief Mary Cooke Garcia, lived in Newhall and are direct descendants of individuals who lived at Chaguayabit village (now Castaic Junction) prior to European contact in 1769.

Ted's gr-gr-gr-grandfather Santiago Garcia was born to American Indian and Californio parents about 1833 when the Mission period ended. Santiago settled in the Little Rock Creek area, just above modern-day Acton. (Acton lies in Santiago Canyon, which is named for him.) One of Santiago's sons, Isidoro Garcia — Ted's gr-gr-grandfather — subsequently homesteaded in upper San Francisquito Canyon.

Their forebears carved utilitarian as well as ceremonial and decorative objects from native steatite (soapstone). Ted has studied the artifacts to understand the ancient culture's subjects and style. Keeping the traditions alive, he executes small, finely crafted sculptures from locally sourced stone, often using steatite that he gathers in the Santa Clarita Valley.

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About Mike Cooke
Michael Anthony (Mike) Cooke, of Santa Maria, didn't know he had a bunch of half-sisters and -brothers until the summer of 2014 when his fiancee, Newhall native Cathleen (Cat) Shenk Park, came across a photograph on SCVHistory.com. It had just recently been added in the (ongoing) course of compiling the genealogy of the direct descendants of Native Americans who lived in the Santa Clarita Valley prior to European contact in 1769.
The photograph showed the late Chief Charlie Cooke and his cousins, (now Chief) Ted Garcia Jr. and Dennis Garcia. Cat saw a resemblance, and knowing Mike had heard stories as a child of long-lost relatives, she scrolled through the listings and found the name of the man who had raised Mike — Izzy Cooke (generation 8 in list) — and found photos of Chief Mary Cooke Garcia, thinking it might be Mike's mother. (It was his grandmother; both were named Mary.)

Cat tracked down Chief Ted Garcia, and that phone call resulted in a private reuniting of the siblings in Santa Maria on Aug. 17, 2014. Then, Mike and Cat and Mike's son Rusty Cooke, 6, attended the Hart of the West Powwow at William S. Hart Park in Newhall on Sunday, Sept. 28, 2014, and met more relatives. The rest, as they say...  The history is that back in 1957 when Mike was born, the county limited families on general relief to five children. Any more, said Mike's newly reaquainted half-sister Geraldine Romero, and a social worker would remove additional children for placement in foster homes. Lucky families managed to send children away to live with relatives. Such was the case with Mike Cooke, the seventh of Mary Louise Garcia Romero's 10 children.
Mike's mother's mother is Chief Mary Garcia Cooke. Mike was raised by Chief Mary's brother, Isidoro (Izzy) Cooke.  Incidentally ... Mike's mother's mother's mother's mother's mother's father's mother's mother was born at Chaguayabit village (now Castaic Junction) in 1763.

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About Dennis Garcia
Dennis Garcia is a Native American educator of Tataviam, Chumash, Tongva and Vanyume ancestry who teaches about traditional lifeways through music and presentations.
Dennis sings songs and tells Chumash stories as part of his presentation, which includes a display of his regalia (including necklaces); rattles, dance sticks and clapper sticks; and soapstone (steatite) carvings made by his elder brother, Chief Ted Garcia Jr. Dennis wears distinctive red face paint, explaining that the mask was traditionally for protection.  

Dennis gives his presentation throughout the greater Los Angeles area at schools, at the Autry National Center, the Natural History Museum of Los Angeles County, the Satwiwa Native American Indian Culture Center in Newbury Park, Tongva Park in Santa Monica, and at the Hart of the West Powwow in Newhall. He also frequently participates in Native American dances.  Dennis' father, Ted Garcia Sr., and grandmother, Chief Mary Cooke Garcia, lived in Newhall and are direct descendants of individuals who lived at Chaguayabit village (now Castaic Junction) prior to European contact in 1769.

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FF1401: 19200 dpi jpeg from digital image by Geraldine Romero Perez. 

Sent by Lorraine Fern  lorrilocks@gmail.com 


AndreaSkorepa Andrea Skorepa, The Queen of San Ysidro

The hard work of the Executive Director of Casa Familiar has helped San Ysidro residents for 35 years

By Barbara Zaragoza / South Bay Compass

Andrea Skorepa, Executive Director of the non-profit organization Casa Familiar, has been advocating for local San Ysidrans for the last thirty-five years. She manages a team of thirty-four employees who use holistic approaches to serve the predominantly Hispanic community.

They’ve worked on constructing family housing for first time sale and they’ve developed low income housing for the elderly. They’ve focused on programs to get San Ysidrans civically engaged and they’ve developed ways for parents to increase their participation in school governance and their children’s education. In 2008, Casa Familiar even expanded into the arts by creating The Front.

Andrea explained, “I’ve come to realize that the first things they take away in marginalized communities are your access to art, to music, to rhetoric, to all of those kinds of things. I didn’t want the people who are still in San Ysidro to continue to have those lacks. If you go anywhere in Mexico, the public has access to public art…. it’s there whether you’re poor or whether you’re rich. It doesn’t matter. It’s in your environment. I wanted art to be a part of our environment and our children’s environment.” 

A San Ysidro Local

Andrea was born on Father’s Day, June 20, 1948 at Paradise Valley Hospital in National City. Her parents lived at 142 San Ysidro Blvd. That was before the I-5 and the I-805 existed. Instead, the railroad passed near her house.

Andrea’s father was an airplane mechanic at North Island Naval Air Station. He also held a second job at Sears as a mechanic. He was born in 1910 in Los Angeles. Andrea’s mother was born in 1919 in Mexico and she was brought to the U.S. when she was 2 years old. Her mother’s family wanted to work for the railways in Chicago, but when they got as far as Kansas, the winter hit. They came from a temperate climate and the cold didn’t suit them. In addition, Andrea’s aunt Ruth (there were four children in her mother’s family) became sick and lost hearing in one ear. They left Kansas and settled in Santa Barbara.

Santa Barbara is where her mother and father married before moving to San Ysidro. Andrea’s father had an aunt in Santa Barbara, so the two met at a christening and then went to a dance. Her grandparents on her mother’s side, however, were very traditional. They would let their daughters go to the dances only if their sons were chaperones. Andrea’s grandparents also would put a thread on her mother’s belt and insisted she could only dance as close as the length of the thread. Then, Andrea’s grandfather caught her father giving her mother a peck on the cheek. That was it. They took Andrea’s mother out of school and made her marry immediately.

Andrea had two brothers: one older by 10 years and one younger. She went to San Ysidro Elementary School, now called Sunset, then Southwest Junior High and then Castle Park High School in Chula Vista.

Andrea’s mother ran the malt shop in San Ysidro for a time. She insisted that she had to quit when she was pregnant with Andrea because she could no longer stand the smell of food. She then worked as a receptionist in an optometrist’s office. She also worked as a sales clerk for Sears.

“That’s what we still find is, a lot of our mother’s still work. They work as hotel maids or as housekeepers or in the service industries at the entry level. And the men do too,” Andrea said.

She has kept her best friend from Kindergarten and married her high school sweetheart. She recalls that her mother was as strict as her grandparents. “It didn’t come naturally to her to allow those freedoms to her daughter. The boys could do anything they wanted, as usual, because of that double standard and the fact that, especially in the Latino culture, the boys: they can do anything, be anything.” 

VISTA: Volunteers In Service To America

At eighteen Andrea began studying at Southwestern junior college. She always had an interest in urbanism and urban planning. At the time, it was $50 per semester. To put herself through school, she worked for a year at the Mexican Auto Insurance kiosk. She made $1.25 an hour.

It was the sixties. The government had just invented the Peace Corps as well as the domestic counterpart, known as VISTA: Volunteers In Service To America. “I didn’t feel we could morally and ethically go into another country if we hadn’t fixed the problems in our own country.”

She joined VISTA as a volunteer and left San Ysidro for the first time. It was the summer of 1967. It was also the first time she had left the state of California and the first time she had ever gotten on an airplane. When she landed in Oklahoma City, she remembered seeing a man in overalls herding pigs across the airport runway. She had taken off from Lindbergh Field, which wasn’t that much better back then.

She was trained at the University of Oklahoma by VISTA personnel and one of the men asked, “Your name is Andrea Palacios. Are you Spanish?” She answered, “No. I’m Mexican.”

She was the first person he had ever met who admitted they were Mexican. In those days people would say they were Spanish. The Mexican race was mestizo: half Spanish and half Amerindian. Nobody wanted to admit to being that.

“That always stuck in my mind. Growing up here must have influenced me to just accept that I was Mexican,” Andrea said.

After her training, she was sent to El Paso, Texas and she was stationed in the Rio Grand Valley for a year. There, she organized farm workers and helped to get them civically engaged the same way Cesar Chavez did, and the same way Andrea believes Casa Familiar does today. She would tell the farm workers to stop picking and they would say, “We can’t do that. The vegetables will rot.” Andrea would nod and a light bulb would go off. She would explain that’s why they can demand bathrooms and other rights.

Andrea recalled that in San Ysidro there was one family who would get into the migrant stream every year. They would go picking from ranch to ranch. They would start with the plumbs, then they would go to the lemons. Andrea would beg her mother to go. When she was young, that sounded fun. They worked and then they had dances and they would meet boys. Andrea begged her mother, asking if she could go with the Leon family. Her mother refused, saying, “I did not work and break my back picking lemons and walnuts so that you would do the same thing.”

This was the mentality of parents of that generation. They wanted their children to grow up and become good Mexicans. In Texas, Andrea became an organizer. When she return to San Ysidro a year later: she was also a Chicana. 

What does Chicana mean?

“To me it means that you’re not from Mexico and you are from America, but America has not accepted you. So what we did is we took a pejorative term, which was ‘Chicano’ at the time and adopted it and named ourselves Chicano. Yeah, you’re right. We’re Chicanos and you’re not going to push us around anymore. We’re here. It’s an activist role that also encompasses your ethnicity. Because when I would go to Mexico they would say, “You are not a Mexican. You don’t even speak Spanish.” I would come to America and they would say, “You’re not an American. You don’t look like one. You don’t act like one. You speak a different language.”

Andrea was not accepted in either place, so she had to create her own place. That’s part of what was going on in the sixties. When Andrea returned in 1968 she enrolled at San Diego State University to finish her education. By then she had realized you can be of some help as an organizer, but if you have a degree, you can be of more help.

She double majored with a B.S. in Urban Geography and a B.A. in English because she loved to read. Then, she also incorporated a certification as a teacher. “Because I thought that’s the way we are going to change the social contract and social fabric of our society. However, it’s soooo slooooow.” 

From Kindergarten Teacher To Union Organizer

Andrea’s first job was as a teacher at Beyer School. Then she was a kindergarten teacher for five years at Sunset Elementary, her alma mater. When they opened the new school, La Mirada, she was a kindergarten teacher there. This was from 1971 to 1980. She started working on a steering committee and then helped to create a union for AFT-San Ysidro Federation of Teachers 3211.

The school district tried to fire her because of her union activity. Instead, she became the President of the Union and fought her dismissal through the courts. She eventually won.

Soon thereafter, an opportunity came up to apply for the Executive Director position at Casa Familiar. Because she was from the community and had grass roots experience organizing people, it seemed like a good fit. Casa Familiar knew providing services was one thing, but getting people civically engaged was even better. Andrea got the job.

She asked for a leave of absence from the school district for one year to try it out, but they said no. She decided to quit. She has been Executive Director of Casa Familiar ever since. The year was 1980. 

Civic Engagement and Casa Familiar

Casa Familiar originally started in 1968 as Trabajadores de la Raza. They were a statewide organization of Latino socialists. It was only incorporated in 1972. The service had been running as an alternative mental health facility for monolingual Spanish speakers. This was around the time when free clinics started, but monolingual Spanish speakers were too afraid to go to medical clinics.

“When you are poor, you have to juggle a lot of balls,” Andrea said. When she started working at Casa Familiar, they provided a space for people to come in and talk to counselors without the stigma of mental illness. Andrea felt it wasn’t enough to just talk to someone.

“They were just ordinary people who had ordinary problems.”

But they often lacked resources, which were their true stressors. Andrea decided to add a component of social services to hook up people with available resources. She also started hiring people from the community. Eventually there were only three counselors left, but they did community counseling rather than psychological counseling.

Today, Casa Familiar offers twenty or more programs. The reason is clear: they have created a holistic approach to helping the community. At risk kids aren’t not going to benefit from talking to a counselor if they have to return back into a dysfunctional environment where domestic violence, alcoholism or neglect might be happening. Casa Familiar answers these needs through school programs, from their unique dropout prevention program for K-3, to affordable housing and increasing park spaces.

Today, you’ll find Andrea and her staff at the Civic Center holding Sin Limites meetings, working on playground designs, hosting events for school children and enjoying their annual Dia De La Mujer (Day of the Woman) art event at The Front.

Thank you, Andrea! 

Barbara Zaragoza runs South Bay Compass and is a freelance writer who covers the South Bay.  She recently published a photographic history of San Ysidro and the Tijuana River Valley.

http://www.amazon.com/Ysidro-Tijuana-Valley-Images-America/dp/1467131881


San Ysidro and The Tijuana River Valley (Images of America (Arcadia Publishing)
Paperback – June 23, 2014 byBarbara Zaragoza (Author) 

In 1851, surveyors placed a marble obelisk on a mesa overlooking the Pacific Ocean, which demarcated the United States-Mexico boundary line. Tourists flocked to the region alongside land speculators who envisioned upscale hotels, resorts, and spas. Two decades later, an East Coast journalist, William Smythe, established a utopian agricultural colony in what is today San Ysidro. Tourists began to cross the border in droves when Tijuana earned the reputation as vice city. Racetrack, saloon, and gambling house employees settled in San Ysidro, while ranchers in the Tijuana River Valley bred horses for the racetracks. Dairy and vegetable farmers also moved in, taking advantage of the year-round mild weather. By the 1970s, suburban development and greater restrictions to the flow of people at the border meant the area became a predominantly Spanish-speaking community. The Port of Entry at San Ysidro also became the largest in the world, accommodating over 47 million people annually.


NORTHWESTERN UNITED STATES 

Family Search Discovery Center Opens in Salt Lake, Utah


Salt Lake City, UT—In concert with the world class RootsTech 2015 conference and RootsTech Innovator Summit in Salt Lake City this week, The Church of Jesus Christ of Latter-day Saints opened the doors today to its FamilySearch Discovery Center. The new center is the first of its kind and uses the latest technology to give patrons a personally immersive experience into their family’s history—think of it as a Star Trek –meets-genealogy type of experience. The free service enables patrons to interface with large-as-life interactive displays that use patrons’ online family history at FamilySearch.org to give them unique discoveries and experiences with their family’s history. There are also fun, hands-on activities for young children that encourage family discoveries. The Discovery Center is located in the Joseph Smith Memorial Building. Walk-ins are welcome, but it is recommended that individuals, families, and groups reserve a time.

SOUTHWESTERN UNITED STATES

Silver City, New Mexico proclaims February 19, "Iwo Jima Day"
National Hispanic Cultural Center, major exhibit on the Penitente heritage of New Mexico
New Mexicans Treasure the Palace of the Governors
New Mexico Acequia Association
Ringside at the Revolution: Underground Cultural History of El Paso and Juarez, David Dorado Romo
Blowout at UT, El Paso, forty years in the vineyards of the muses  by Felipe de Ortego y Gasca
El Paso Hispanic Leaders Press City Council on Cultural Center


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Silver City Daily Press 2/11/2015  

Silver City, New Mexico Mayor Mike Morones proclaimed Feb. 19 "Iwo Jima Day" in Silver City, in honor of the 70th anniversary of the assault on the Pacific island during World War II. The town proclamation also recognized several surviving Silver City veterans of the battle, including Eugene Lewis, Felipe Ortego and Curtis Maxwell. Fred Clark, a veteran of the invasion of Saipan, was also honored.

Sent by         jmarinezmaya@gmail.com 



The National Hispanic Cultural Center in Albuquerque, New Mexico is hosting a major exhibit on the internationally recognized Penitente heritage of New Mexico.

The Hermanos de la Luz, the Hermanas de la Santisima Cruz, and the Carmelitas, variously known as the Penitentes have been featured in thousands of publications and on film. The Penitentes of New Mexico have been the subject of intense interest since the mid nineteenth century. Scholars and researchers continue to be captivated by this subject which is of wide public interest and appeal. Penitente sacred arts which include the famous passion suffering figures of Christ and his mother Mary used in the Via Crucis Passion Plays throughout New Mexico on Good Friday during the Lenten Season of the Catholic Church have a history dating back to the eighteenth century.

The exhibit is drawn from the widely recognized Penitente artifacts in the historic collection of Ray John de Aragon, and Rosa Maria Calles. The exhibit also feature the sacred arts produced by Calles and de Aragon. Rosa Maria Calles is a well known santera, maker of religious images, who has received numerous awards for her work including the Estrella Brillante award given by the Hispanic Women’s Council. She is considered a leading expert on Catholic religious iconography. Ray John de Aragon is a santero who has received first place awards in traditional work including one given at the Fiesta Artistica awarded by the mayor of Albuquerque. Both artists have participated in the Traditional and Contemporary Spanish Markets in Santa Fe. De Aragon is the author of the bestselling book, The Penitentes of New Mexico which is a history that includes the Alabados, the religious doleful hymns of the PenitentesThe show will opened February 21st, with a Resoalana, which is a presentation and public discussion on the history, culture, heritage, and traditions of the Penitentes. The exhibit will run until April 30, 2015.  rdearagon@llschools.net   

The book was published in 2005. More information, please contact Ray J. de Aragon  rmdearagon@gmail.com 




New Mexicans Treasure the Palace of the Governors
https://www.youtube.com/watch?v=li_H5CdEoTQ&feature=youtu.be 
http://my.preservationnation.org/site/R?i=DAhZEeqB3aHGYvWYjTIBAA  


If you were one of the more than 300 people on hand last week as we officially announced the Palace of the Governors as our newest National Treasure, you could feel the excitement in the air.

If you couldn’t attend, we wanted to share a bit of the event with you — many attendees told us why the Palace matters to them, which you can see on video here!

National Trust Regional Vice President Barbara Pahl joined Santa Fe Mayor Javier Gonzales, New Mexico Secretary of Cultural Affairs Veronica Gonzales, and Chief of Staff to Governor Susana Martinez, Keith Gardner in recognizing the urgent need to fund capital improvements to address the deterioration and deferred maintenance of one of the oldest, in-use public buildings in the country, and an emblem of Spain’s deep roots in the United States.

This event was made possible by our wonderful local partners: the Museum of New Mexico Foundation, the New Mexico History Museum/Palace of the Governors, Los Compadres del Palacio, and Historic Santa Fe. Also joining us for the festivities were an array of local experts, archaeologists, historians, and even some visitors from Colonial New Mexico, courtesy of our friends at the New Mexico Sons of the American Revolution and El Rancho de las Golondrinas.

We know the Palace of the Governors matters to you, and we hope that National Treasures designation shows you that it matters to us too. We need the help of our New Mexico allies to ensure the state legislature approves this much-needed funding. Will you help us create a bright future for the Palace?

Sincerely,  Your Friends at the National Trust for Historic Preservation

Sent by   jmarinezmaya@gmail.com 




New Mexico Acequia Association
http://www.lasacequias.org/ 

The February issue of the Green Fire Times features Acequias as Global Heritage. It features several articles about acequias around the world and an article featuring NMAA's Don Bustos. 

In September 2014, along with other members of the New Mexico Acequia Association (NMAA), I was invited to Valencia, Spain, to attend a symposium entitled "Irrigation, Society, and Landscape: Tribute to Thomas H. Glick," the pioneer acequia scholar. Three other major events occurred during the trip that will impact the future of sustainable agriculture, the preservation of traditional people, and water and land for future generations in New Mexico. 

The NMAA has been working with professors from several universities and community-based organizations to document and articulate the importance of traditional ways of governance and water distribution for the continuance of using water in a manner that gives voice to the people who use it to benefit their communities.

I first met Dr. José Rivera at a NMAA conference. His book, Acequia Culture: Water, Land, and Community in the Southwest, mentions the farm I own, Santa Cruz Farm, as an example of small sustainable agriculture in northern New Mexico. That was the first time I had heard of the UNESCO (United Nations Educational, Scientific and Cultural Organization) Intangible Cultural Heritage List and that there are acequias in Valencia, Spain that have ties to northern New Mexico's. For many years, Dr. Rivera and others have been working to strengthen ties between the two countries and the acequia communities.

El Tribunal de las Aguas de la Vega de Valencia and the Consejo de Hombres Buenos de la Vega de Murcia were added to the UNESCO list in 2009. With the knowledge and connections of various community members and professional people, the idea of giving New Mexico acequias the same designation is moving forward. As secretary of the NMAA, along with Martha Trujillo from Pojoaque, Santiago Maestas from the South Valley of Albuquerque, as well as other parciantes (landholder-irrigators) from New Mexico, we were invited to the signing of the Hermanmiento between the two entities from across the Atlantic Ocean. This document represents the communities of irrigators of the Júcar and Moncada Royal Acequias, the Water Tribunal of Valencia and the New Mexico Acequia Association. It recognizes the cultural and environmental significance of the acequias and the links that unite the people who live on arid and semiarid lands. It illuminates the common challenges we confront in the current context of globalization of economy and agriculture. The document ends by declaring the alliance and commitment to strengthen our ties and to promote the exchange of experiences and solutions for irrigators who share the ancient acequia culture.

The second major event, which, for me, was a once-in-a lifetime, life-changing experience, was when I was presented with the Medalla de Honor of the Tribunal on the steps of the Pórtico of the Apostles of the ancient Cathedral of Valencia, where the tribunal has convened every Thursday morning since medieval times and earlier. There, irrigators from seven acequias present any issues to be resolved before the elected judges, who are not lawyers but hombres buenos, or well-respected farmers. The court then makes a decision, unless there is a need for further investigation, in which case the decision is made the following week. All of their decisions regarding uses for water along the river are honored and enforced by all Spanish courts.

The tribunal has four guiding principles: those elected to the tribunal must be in good standing in their acequia community; decisions must be made in a timely manner; the process must be made affordable; and, to ensure that all decisions are fair and just, issues are resolved by acequia representatives from the opposite side of the Turia river.

The third and most historic event for me was the signing of the Libro de Oro del Tribunal. I was given the responsibility and honor of writing on one page of the tribunal's book of history, a book that records over 800 years. New Mexico and its acequia association now have a page in the history of Spanish water law. As I write this, my heart races as I think of the importance of using our water responsibly for growing food and to ensure the healthy system that the acequias protect.

I appreciated learning more about the history of farming in this region of Spain, from the conquest by the Romans, when grains were the main crops to feed the troops, to now, where Valencia is the winter garden of Spain, with four harvests to satisfy the tastes of the people. They maintain a strong
sense of pride because of their independence and a feeling of being secure in knowing that decisions made are based on a thousand year history.

Don Bustos is secretary and board member of the New Mexico Acequia Association and runs his family's Santa Cruz Farm as an example of small sustainable agriculture in northern New Mexico. dbustos@afsc.org 

Sent by Juan Marinez marinezj@msu.edu 




Ringside at the Revolution: An Underground Cultural History of El Paso and Juarez, 
David Dorado Romo
Published in 2005. 

 A brilliant book by a Mexican-American historian documents how, in the Twenties and Thirties, the Nazis were inspired by what the United States had been doing to their Mexican neighbors since 1917. David Dorado Romo establishes the US Immigration Department's systematic brutality along the Rio Grande border.

Mexican visitors were forced to strip naked and subjected to 'screening' (for homosexuality, low IQ, physical deformities like 'clubbed fingers') and to 'disinfection' with various toxic fumigants, including gasoline, kerosene, sulfuric acid, DDT and, after 1929, Zyklon-B (hydrocyanic acid) - the same gas used in the Holocaust's death camps.

The ostensible reason for the US fumigation was the fear of a typhus epidemic. Yet in 1916, the year before such 'baths' were enforced, only two cases of typhus had occurred in the poorest El Paso slum.

"This is a huge black hole in history," Romo told me. "Unfortunately, I only have oral histories and other anecdotal evidence about the harmful effects of the noxious chemicals used to disinfect and delouse the Mexican border crossers - including deaths, birth defects, cancer, etc. It may well go into the tens of thousands. It's incredible that absolutely no one, after all these years, has ever attempted to document this."

http://www.theweek.co.uk/world-news/35581/how-america-inspired-third-reich  
Read more: http://www.theweek.co.uk/world-news/35581/how-america-inspired-third-reich#ixzz3QjsniGxJ  

Juan Marinez   marinezj@msu.edu   




NEWSPAPER TREE

Monday, December 9, 2013

Top of Form

Blowout at UT El Paso                                                                           

View from Parnassus—forty years in the vineyards of the muses

By Felipe de Ortego y Gasca 

Philip.Ortego@WNMU.EDU

Blowout at UT El Paso: View from Parnassus—forty years in the vineyards of the muses

Chicano students at UTEP stage a protest and takeover of the administration building in 1971. 
(Courtesy of The Flowsheet/University of Texas at El Paso)  

Hard to believe that 43 years ago (1970) I arrived on the campus of the University of Texas at El Paso as founding director of the Chicano Studies program. That happened because of Dr. Ray Small, who was then Dean of Arts and Sciences, a mentor and friend of mine, and the Chicano students of MEChA who took a chance on me.

That spring I was finishing up my dissertation in English at the University of New Mexico (UNM) in Albuquerque, on leave from New Mexico State University in Las Cruces where I had been a member of the English Department from 1964 to 1970. During the summer of 1969 and the academic year 1969-1970, I was a teaching fellow in the English Department at UNM.

At this point I should mention that in 1964, I went to Las Cruces from El Paso where I had been the French teacher at Jefferson High School—la Jeff. Fifty years ago, securing a position as a mejicano to teach English in the El Paso public schools was nigh impossible. Most people thought we spoke a corrupt version of Spanish and an equally corrupt version of English alternating between Spanish and English referred to as Spanglish and/or Tex-Mex.

As a throw-away line, Hibbard Polk, assistant superintendent of the El Paso Independent School District, asked if I could teach French. Not expecting my response, I said, “Sure,” and explained that I had learned French at the University of Pittsburgh where I had studied from 1948 to 1952 on the G.I. Bill. Moreover, I added, I had lived in France from 1955 to 1958 where I had sharpened my fluency in the language. Much to the delight of Maria Esman (Barker) I was hired. Maria was then coordinator of foreign language instruction for the school district.

In February of 1970, Ray Small inquired if I’d be interested in applying for a teaching position in English with additional duties in organizing a Chicano Studies program. Loathe as I was to leave New Mexico State University after six years there, I said “yes,” particularly after working with the Chicano Studies program at the University of New Mexico during the 1969-70 academic year under the directorship of Louis Bransford, founding director of Chicano Studies there.

It was Louis Bransford, after all, who had asked me in August of 1969 to organize a Chicano literature course for the Chicano Studies program, which I did.

It turned out that was the first course in Chicano literature in the country—or so I have believed. Switching from a dissertation on Chaucer to one in Chicano literature, my dissertation on “Backgrounds of Mexican American Literature” was the first study in the field. I was also the first mejicano to earn the Ph.D. in English at UNM. I became cognizant of all this much later.

In April of 1970, Ray Small informed me I was a finalist for the position he had described, and invited me to UT El Paso for an interview. What an interview that was! The faculty of the English department greeted me luke-warmly, though I knew most of them. I was not prepared for the grueling interview by the MEChA students. Mistakenly—or perhaps pompously—I assumed that my growing reputation as a writer and scholar in Chicano literature would carry the day for me.

I was not only publishing well on the English and American canon of writers (Chaucer, Shakespeare, Melville, Steinbeck, and other literary luminaries), but also publishing well in Chicano literature and public affairs.

My piece on “Montezuma’s Children” was published as a cover story in The Center Magazine of the John Maynard Hutchins Center for the Study of Democratic Institutions and was entered into the Congressional record by Senator Ralph Yarborough who recommended it for a Pulitzer. The piece received a John Maynard Hutchins Award for distinguished journalism.

My piece on “Schools for Mexican Americans” was published in the Saturday Review. I was heralded as a Quinto Sol writer and author of numerous short stories like “The Coming of Zamora.” In 1967, I was recipient of the NEA-Readers Digest Foundation Award for fiction. In March of 1970, the Center for Applied Linguistics in Washington, D.C. had published my monograph on “The Linguistic Imperative in Teaching English to Speakers of Other Languages.” Other pieces of mine had appeared in The Nation magazine. I was feeling secure as an emerging scholar and writer.

My interview with the MEChA students was like my interrogations of Strategic Air Command pilots at the Air Force Survival School in the isolated high desert of Reno, Nevada, during my ten years with the Air Force.

The MEChA students were determined to peel away any layers of inauthenticity in their search for the real Felipe Ortego. Having been a World War II Marine in the Pacific, I was not intimidated by the students. In fact, my admiration for them grew larger as they pressed on with the interview.

They got to the ideological nub of my commitment to the Chicano Movement. Satisfied, they settled on me. To this day, I don’t know who the other finalists were. But the confidence of the MEChA students in choosing me to be founding director of Chicano Studies at UT El Paso changed my life.

I settled in as Founding Director of Chicano Studies at UT El Paso on August 15, 1970, and began immediately on the proposal to the UT Board of Regents and the Texas Commission on Higher Education to establish the Chicano Studies program at UTEP. Helping me were MEChA students and Mario and Richard Garcia, both of whom had finished their graduate work at UTEP and bound for Ph.D.’s elsewhere.

With my appointment in the English Department and that of Santiago Rodriguez in social work, the Chicano faculty at UT El Paso doubled. On board already were Norma Hernandez in education and Jesus Provencio in mathematics. There were other Hispanic faculty on campus who were not Chicanos, that is, Mexican Americans.

Of the Chicanos, we were four in number, not counting Pete Duarte who was a graduate student in sociology. Important to note: it only took three Russians to foment the Bolshevik Revolution. The Chicano Studies program was housed in Graham Hall, second floor. My appointment was jointly in English and Chicano Studies.

I’m loathe to recount a humorous incident that occurred that fall when I went to the registrar’s office to pick up rosters for my classes. Dressed in the mufti of campesinos, no sooner had I entered the registrar’s office when pointing at me the registrar herself bellowed that the wastebaskets in the various offices had to be emptied. Non-plussed I explained that I was professor Ortego coming in to pick up the rosters for my classes, whereupon the registrar bellowed: “You’re a professor?” Adding: “What’s your name?” “Ortego,” I said. “Ortega,” she said. “No, Ortego,” I repeated emphatically.

She rifled through some papers and handed me the rosters to my classes. I nodded, grabbed the papers and sauntered nonchalantly out of the building without closing the door. Thereafter, however, when I went to the registrar’s office, I made sure to wear a coat and tie.

What I noticed most about UT El Paso 43 years ago was the presence of so many mejicanos, all of them sweeping floors, cleaning windows, mowing lawns, trimming trees, dusting furniture in offices, vacuuming carpets, and serving food in the cafeteria. We were everywhere except in the classrooms as faculty and as administrators at any level of the university hierarchy.

Bear in mind that in 1970, the mejicano population of El Paso was well over 70 percent, while almost half the student body at UT El Paso were mejicanos. Those figures are dramatically higher today.

In shaping the Chicano Studies program at UT El Paso—first in the state—our bible was El Plan de Santa Barbara, the Chicano Studies template forged at UC Santa Barbara in 1969 by the Chicano Coordinating Council on Higher Education “as a manifesto for the implementation of Chicano Studies,” not only in California, but everywhere. The most compelling aspect of El Plan de Santa Barbara was the role of community participation in Chicano Studies.

Uppermost in our minds was the mantra that: A Chicano Studies program without Chicano control is not a Chicano Studies program. At UT El Paso, we quickly organized a Mesa Directiva (community advisory board) to bring the Chicano community into the academic sphere.

The most prominent members of la Mesa Directiva were Jose Piñon, a pharmacist and Hector Bencomo, a grocer and El Paso councilman. Both were to play key roles in the MEChA takeover of the administration building in December of 1971.

While the Chicano Studies proposal formally established the Chicano Studies program at UT El Paso, the principal impetus for the formation of Chicano Studies on campus came from the MEChA students, roiled into action by the string of high school walkouts during 1969, among them the student walkouts at Bowie High School and at Jefferson High School.

Chicano activism was not exclusively a California phenomenon, though the first Chicano Studies program in the country was established at California State University—Los Angeles in 1968, followed by formation of the Chicano Studies Department at California State University—Northridge in 1969. In 1970 the first Chicano Studies program in Texas was established at the University of Texas at El Paso, third in the nation, although UT Austin has contested that claim. Celos! Puros celos!

There were many considerations to take into account in getting Chicano Studies up and running at UT El Paso, first among them, an academic structure consonant with the philosophy and objectives of Chicano Studies. We all knew what was needed and where we wanted to go. The question was: How to get there? And, of course, how to decide?

The first steps were obvious. We organized a Chicano caucus of students, faculty, and community supporters. The proposal for the Chicano Studies program came out of this caucus. Needless to say there were hurdles in the deliberations of the caucus, deliberations which gave credence to the proposition that when you get three Chicanos to deliberate you get four opinions. But I jest!

Focused and single-minded, and thanks to students of MEChA, the caucus achieved not just consensus but unanimity. By November, we received word that the Chicano Studies proposal had been approved by the University of Texas Board of Regents and the Higher Education Coordinating Board of Texas.

Anticipating that approval, we hired Ana Osante—may she rest in peace—as the Chicano Studies secretary who came to embody the spirit of Chicano Studies. With so much preliminary work to conduct, we hired student workers as well—two of whom were Patricia Roybal (now a New Mexico state representative) and Hilda Parra.

There were administrators and faculty members who wanted us to succeed; and there were those who wanted to see us fail, that is, those who regarded Chicano Studies as a divisive academic wedge. In part, that perspective nudged us toward crafting Chicano Studies as an interdisciplinary program and as a strategy for Chicano staffing by the departments: we would have courses and a cudgel in getting Chicano faculty into the departments.

Increasing the presence of Chicano faculty on campus would prove to be our donnybrook. The stumbling block there was garnering faculty support in the departments to hire Chicano faculty. In this regard, our strongest faculty supporters then were John Haddox, professor of philosophy, Melvin Strauss, professor of political science, and Ray Small, dean of arts and sciences.

There were others, of course, not many, but others. I always thought President Smiley was in our camp but caught in a web of disdain and malice wrought by the powers in the UT system who saw us as “Meskins,” pretty much the way the Texas Rangers and Walter Prescott Webb saw us. In the end, Joe Smiley and I were collateral victims in the ideological struggle for Chicano representation at UT El Paso.

Many of us in the Chicano caucus thought that the interdisciplinary approach was preferable since it seemed to be a way of increasing our numbers throughout the academic departments rather than clustering them ghetto-like in one department. At Western New Mexico University, we have a Department of Chicana/Chicano and Hemispheric Studies with affiliate faculty in the various academic departments of the university, a hybrid version of a departmental and interdisciplinary structure which seems to be working well for us. We have the autonomy of a department while at the same time influence in the departments via Hispanic/Latino faculty.

No matter the structure, the interdisciplinary program of Chicano Studies at UT El Paso has survived 43 years. That’s a testament to its foundation and its stewardship with Dr. Dennis Bixler-Marquez at its helm. But its history has not been without travail.

In recruiting Chicano professors for the various disciplines, we were met with departmental disdain and intransigence engendered by institutional racism. No departments were taking us seriously. That’s what ignited the MEChA takeover of the Administration Building and holding the president hostage on that December day of 1971.

We were all frustrated; the students moreso. Our efforts at galvanizing the mejicano community to support us were met with consejos to tone down the rhetoric, to slow down, we were going too fast, expecting too much, too soon.

In the spring of that year when Tony Bonilla, Texas director of LULAC and I and a contingent of mejicanos (including students) from El Paso met with Texas Governor Preston Smith, beseeching him to appoint mejicanos to Texas universities’ boards of regents, he had his sergeant-at-arms throw us out of his office, admonishing us that as governor, he could not favor one group over another. That was the climate in Texas at that time. The favored group were Anglos.

That fatiric morning of the takeover, I was caught by surprise. Not that the students didn’t trust me; they were protecting me, but I perished anyway. After a morning of wrangling with President Smiley, we were no further ahead than when we started. None of us could persuade the president to consider our “demands”—perhaps “non-negotiable demands” was a poor choice of words.

Then silently, as the clock moved toward noon, the MEChA students ushered the secretaries out of

the office and locked the doors. Phones were disabled. Joe Smiley grew nervous. The room crackled with the electricity of uncertainty. I felt like an actor in a play with an unfamiliar script, improvising the next scene, ad-libbing the lines.

Outside, as if anticipating the takeover, Chicano students began to flock around the adminis-tration building. Newspaper estimates described the throng as 3,500 strong, but Agapito Mendoza, who went on to become vice provost at the University of Missouri at Kansas City, asserts that 5,000 Chicano students encircled the administration building, keeping out the police and other authorities, chanting paeans of liberation.

Other students were letting the air out of the tires of police cars and buses, alert to police snipers on the roofs of nearby buildings, alert to the aggregation of sheriffs’ posses and military troops from nearby Fort Bliss. On that autumn day of December 1971, Chicano students at UT El Paso had stormed their Bastille and were at one with other student liberators around the globe.

I was not the leader of the group, but as its most elder I wheedled, I pleaded, I sought to get Joseph Smiley to see the justice of our cause. Nothing seemed to work but, finally the impasse broke and we reached a settlement with the president.

Via his office, he would support stronger recruitment of Chicano faculty, more departmental collegiality with Chicano Studies, a stronger institutional affirmative action plan to improve opportunities for Chicano staff within the university infrastructure. We were victorious—but at what cost? The students were rounded up and carted off to jail. Thanks to the efforts of Hector Bencomo, Jose Piñon, Jesus Ochoa, Tati Santiestaban, and Paul Moreno, no one was charged with any crime—branded, yes, but not charged. The university would not press charges against us, though the event had serious criminal consequences, including kidnapping—a felony.

I was regarded as the instigator—my contract was not renewed for the 1972-73 academic year. Pero como dice el dicho: no hay mal que por bien no venga—even an ill wind blows some good.

I moved to Denver to be assistant to the president at Metro State College where I met Dan Valdes and became one of the founders of La Luz magazine, the first national Hispanic public affairs magazine in English.

In 1973, I went off to Columbia University for post-doctoral studies in management and planning for higher education, which helped me in 1974 as one of the founders of the Hispanic University of America, the first major effort to establish a stand-alone university for American Hispanos by American Hispanos. I was named vice-chancellor for academic development.

Joe Smiley was forced into retirement for giving in to the demands of the MEChA students. But the acrimony that event engendered from the Anglo professoriate at UTEP, the Anglo students on campus, and the Anglo community of El Paso, persisted for many years after.

Some professors stopped talking to me; others became hostile; some branded me as a “commu-nist.” Some of that acrimony persists to this day, fueled by the fiery vestiges of “the Black Legend”—the stereotypes that have plagued Spaniards and their progeny everywhere since the defeat of the Spanish Armada in 1588.

The takeover was not in vain. The MEChA students had served notice on the university—nay, to Texas—that the “good ol’ boy” way of doing business with mejicanos was headed for the scrap-heap of history. We made great strides the following semester.

By the time I left UT El Paso in May of 1972, the Chicano faculty included Tomas Arciniega in education, Rudolfo de la Garza in political science, Donald Castro in English, Hector Serrano in drama, Rudy Gomez in history, and Karen Ramirez in linguistics. There were others. In retrospect, nos despedimos (we left) with heads held high. Pero la lucha continuó y contínua! But the struggle continued and still continues!

Years later, Joe Olvera wrote to me saying: “Thank you, Dr. Ortego. I’ll never forget how you stood with us when we took over the Administration Building at UTEP in 1971 and held the President hostage. Your courage under fire was admirable. You placed your career on the line and never flinched. But of course you had been a Marine during World War II. No wonder your bravery was so uncompromising.”

*******************

A note on the title: In Greek mythology, Parnassus was the home of the muses.
A version of this article originally appeared in “Pluma Fronteriza” on October 20, 2010.


********************

Welcome to the UTEP Encyclopedia: One hundred years of UTEP history in one place

captionPhilip Ortego, 1971
Prospector, Newspaperarchive.com

                                                                                                                                                                                     Philip Ortego, Director of Chicano studies and Assistant Professor of English at UTEP, denounces the school as a “racist institution” for not supporting Chicano Studies with institutional resources.  
 

 



El Paso Hispanic Leaders Press City Council on Cultural Center
Council to create subcommittee for Hispanic cultural center
By Diana Washington Valdez / El Paso Times
02/17/2015 

Hispanic leaders from the El Paso community sit and wait their turn to address the City Council on the subject of the proposed Multipurpose Cultural and Performing Arts Facility, Cultural Center and Children's Museum. (RUBEN R. RAMIREZ — EL PASO TIMES)
Hispanic leaders from the El Paso community sit and wait their turn to address the City Council on the subject of the proposed Multipurpose Cultural and
Prominent El Paso Hispanics urged the City Council on Tuesday to adopt plans for a standalone Hispanic cultural center that is adequately funded and will represent the contributions of Mexican-Americans in the region.
The more than a dozen Hispanic leaders who addressed the council were part of an ad hoc group of nearly 50 people who came together recently to help advance the 2012 quality of life bond issue project, said Liz Chavez, president of Wise Latina International. 

At the end of the marathon and often impassioned session, the City Council agreed to ask City Manager Tommy Gonzalez to bring back a resolution that will enable the city representatives to appoint a subcommittee of the Bond Overview Advisory Committee that will work on recommendations related to the cultural center.

The group calls itself the Mexican American Cultural Institute Advisory Committee, which organizers said was formed to address the future of the voter-approved cultural center and ensure that the process to bring about the center included active participation and inclusion of El Paso's Mexican-American community.
District Attorney Jaime Esparza was the first to speak, and was followed by former city planner Nestor Valencia, former city Rep. Barbara Perez, Chamizal National Memorial Superintendent Gus Sanchez, former LULAC national President Belen Robles, retired businessman Hector Gutierrez, community activist Guillermo Glenn, businessman Oscar Venegas and former university curator and archives librarian Miguel Juarez, among others. 

Esparza said it's a bad idea to combine the children's museum and cultural center, as the city's consultant HKS Inc. has suggested under one of its proposed options, and added that adequate funding should be a priority.
Esparza said he also supports a Mexican-American multidisciplinary cultural center because it's important for future generations to learn about the past struggles and achievements of the Mexican-American community.
Robles said that other cities with smaller percentages of Hispanic populations than El Paso — Albuquerque, Phoenix, San Antonio and San Diego — have built thriving Latino cultural centers.
"They represent a cultural and economic impact in those cities," Robles said.

Chavez said several people who are part of the Mexican American Cultural Institute Advisory Committee but were unable to attend Tuesday's meeting included lawyer Enrique Moreno, former U.S. Rep. Silvestre Reyes and former County Judge Alicia Chacon. 

The committee issued a statement that reflects the group consensus:  "(The Mexican American Cultural Institute Advisory Committee) is dedicated to the study, promotion, advancement and celebration of arts, culture and humanities that advance knowledge of the Mexican-American culture and its interrelated Mexican and indigenous roots, and the Chicano/a perspective as expressed in the United States and our unique border region," the statement said.

Sanchez said that in the past, Hispanics were classified as "whites" but were excluded from serving on juries because they were not white. "It's time for our voice to be heard," Sanchez said,. "It's time for our story to be told."
City Reps. Dr. Michiel Noe and Claudia Ordaz said they wanted to make sure that naming the cultural center did not make some members of the community feel excluded. Ordaz did not agree with MACI about designating the center as "Mexican-American," and noted the Tiguas were early settlers of El Paso.

City Rep. Lily Limón said that Tigua leaders are participating in the group's ad hoc meetings. Juarez said the Tiguas' intermarriage with other ethnic groups, Mexican-Americans in particular, would cancel out the idea that the Tiguas would be neglected.

Anthony Trujillo, retired superintendent of the Ysleta Independent School District and a Mexican American Cultural Institute Advisory Committee participant, said a cultural center serves as a vehicle to raise the self-esteem of Mexican-American youths, and fill a void that exists in the curricula of public schools.

"We teach more (Charles) Dickens in our public schools than they do in Ireland .. A center can help fill in the blanks in our cultural lives," Trujillo said.

Lawyer Carmen Rodriguez, a supporter of the Hispanic cultural center, said the city's community sessions on the bond issue project she attended left her with more questions than answers.

Cindy Ramos-Davidson, CEO of the El Paso Hispanic Chamber of Commerce, said members of the business community are eager to be included in the process of developing the cultural center. She gave the council the results of a short survey on the project, and a list of members who might be willing to serve on the subcommittee.
City Rep. Cortney Niland agreed with the Mexican American Cultural Institute Advisory Committee that $5.9 million is not enough to pay for the kind of cultural center that El Paso could have, and said she likes the possibility of seeking partnerships with the private sector to achieve the goals for the center.

In other matters Tuesday, the City Council voted to grant HKS Inc., the consultant on the 2012 bond issue projects, $59,500 in additional funds to refine its economic and sites options for the proposed Downtown arena, bringing the total amount that the consultant will be paid to $724,480.

The City Council also failed to reach a collective bargaining agreement with the city's firefighters' association, and postponed for a week a presentation on the El Paso Police Department's annual racial profiling report.
Diana Washington Valdez may be reached at 546-6140.

Miguel Juárez, MLS, MA
Doctoral student in History, University of Texas at El Paso
(U.S. History, Borderlands History, 
Transnational Urban History, Digital Humanities)

http://www.elpasotimes.com/news/ci_27546921/el-paso-hispanic-leaders-press-city-council-cultural  
Sent by Roberto Calderon, Ph.D.  

 


TEXAS

Childhood Memories: Train Robbery by Samuel Saenz Jr.
March 21, 2015: The Lady in Blue and the Founding of the First Texas Missions
October 8-10, 2015, Annual Texas State Hispanic Genealogical Conference, Laredo
Southern Jewish Communities - Laredo, Texas


Childhood Memories: TRAIN ROBBERY

Alice, Texas   

Summer of 1942

written by Samuel Saenz Jr.

 

Allow me to share one of my many childhood stories with you.  One quiet Sunday morning an exciting event took place in our barrio, El Alto, located in Alice, Texas.  As was the custom in our family, our father woke us up early for our daily chores.  Later in the morning as we were taking a break, our neighbor,  El Pollo  (the chicken), came rushing into our backyard area  to  tell us  in  an  excited   voice  that  the railroad tracks next to us   were loaded with many  parked freight  cars full of possible free  goodies for the taking. Our  father ran him off and told him that we were busy, but he allowed  our little  brother, David, to go with  him and join the search group for left over goodies.  We had no idea  that by the end of the day all pandemonium would break loose resulting in  the  local  police  and    state and federal authorities swarming all over the barrio. They came to investigate a train robbery involving a shipment of apples to the US Army. The robbery implicated our immediate family.  Amando and I were accused of stealing some of the apples and our little brother, David, was accused of being a ring leader in the robbery


IMPACT OF TRAINS ON THE BARRIO:

The Southern Pacific Railroad Company tracts were located only 150 feet from our house. The U.S.A. was in the middle of WWII and the steam locomotive trains played a vital role in the war effort. Our small city was a major stopping point for the steam engines to load up on water and coal as they traveled back and forth from San Antonio to the Rio Grande valley. At times when the loaded freight cars were very long they would connect two giant steam locomotive engines in a series mode to be able to pull the huge loads. The train depot center was only about one mile away from our home. We could usually tell when a train locomotive was moving in our direction by the loud sounds they made. Over the years my older brother, Amando, and I along with the barrio kids became used to watching outgoing trains. We would run up to the rail road tracks to get a close look. It was an exciting and emotional experience to witness and feel the impact of the steam locomotives pick UP speed from a dead stop to a moving position.

The most exciting part of the train movement was the start up part when the loaded train had to generate that awesome power needed to get the train moving. We could see from our close up view how the long steel shaft piston would force the big iron wheels into a spinning mode that gave off a metal on metal rubbing sound. The startup piston power strokes driving the wheels would exceed the metal friction force between the rails and wheels causing fire and sparks to spew out as the wheels spun. The train’s slow movement generated a unique rhythm with a slow motion affect that sounded like TAS---, TAS,--- TAS,--- and ---  TAS  and when the spinning started the sound changed to a rapid TAS-TAS-TAS-TAS-TAS sound. After the spinning stopped the cycle would repeat itself until the train came up to speed. This powerful sound could be heard throughout the barrio and it had a lasting impact on us. I recall waking up at two or three o’clock in the morning when the trains passed near our home we could feel the vibrations being transmitted into our house, causing the windows and doors to shake and   rattle. I have often wondered if these train wake-up shock affects have contributed to the family hypertension symptoms that we seem to have.

 A familiar nostalgic sight was during the day’s operation, when we could see the trains coming toward us spewing out huge black and white smoke from its stacks. As the train came closer to us the Engineer would simultaneous ring the train bell and blow the steam air horn which gave us the thrill of a life time.    I recall  that childhood fascination  that gave me  a trance spell bound feeling from the sound effects  as we saw  these huge  iron monsters  move by  spitting out  fire, smoke, and steam. These experiences were so impressive that they have left a life time memory embedded in my mind. It is ironic that at almost 82 years old, I can still recollect many of the train details; however, today my current memory spins and sometime I forget my wife’s name.

TRAIN ROBBERY SCENE:

Later in the early afternoon on this Sunday we were walking home from our aunt’s house and as we approached our house we noticed a lot of activity and excitement in the immediate neighborhood around the rail road tracks. We were immediately informed that our little brother, David, and El Pollo, plus his young brother in law named Pedro had found a parked railroad box car full of apples. Word had rapidly spread and soon kids from the different barrios for miles around were coming in hordes to load up on fresh apples. Over the years the kids from El Alto barrio had become accustomed to opening up unsealed parked railroad box cars to get fruit and vegetable scraps and pieces of left over lumber. The Southern Pacific train break men inspectors and our parents knew about these activities. In general, it was considered an acceptable and harmless practice.

 We noticed that most of our brothers and sisters were eating apples and some were given to us which we stored under the mattress floor. Amando and I dropped our responsibilities and got a hold of some buckets to load up on some free apples. We rushed over to join the hordes raiding the box car. We had to move fast because the box car was almost empty. As we brought in the buckets of apples we felt that this was an exciting event as compared to other empty box cars we had opened in previous years. We had hit the jack pot because these were all good quality fresh apples and not like the left over scraps we were accustomed to bringing home.
Due to the circumstances within the environment and all the kids involved at that moment Amando and I never considered that something was wrong with what we were doing. A spontaneous development had taken place in the Barrio where we were no longer taking left over scraps; hence as children we failed to recognize the reality that we were robbing a train. After all we were doing what was normal acceptable practice yet it seemed strange that so many kids were involved. To my knowledge, neither our parents nor other grownups in the area did not intervened to tell us that this was wrong. The kids kept coming and by late afternoon the box car was empty. Finally someone informed the police.

We noticed several police cars were moving around the barrio checking out the theft report. All the barrio kids took shelter inside their respective homes. By this time, the fun was over and now we had to accept the fact that we did something wrong. We were all frightened about being arrested and taken to jail.  We had no idea what was going to happen to us. The police were beginning to make arrests and make detentions. They were looking for the ring leaders as they searched the home sites around the local theft area. It was a complicated issue for the police because so many people were involved and all of the participants were children except for one who was around 15 years old. Consequently, they targeted the leaders and released all others for the time being. With the support of our parents, we quickly removed all the stored apples from under our beds and dumped them in the outhouse in the back yard. Since the Police were concentrating their efforts in our immediate area, our parents sent us to the home of relatives to keep us from being arrested and incriminated. I ended up at my Tia Lilia’s house. Her house was a very popular gathering place from my father’s family side to congregate.  While I was there, I could hear some of my uncles and aunts talking and evaluating the incident. In one conversation, they concluded that the apples had been shared by so many under age children from various families that the authorities had no choice under the law, but to hold us accountable and then drop the charges. In the mean time back at the site my little brother, David, was stopped by a squad car as he left the house. They were looking for him as he had been identified by El Pollo as one of the ring leaders that first broke the seal and lock assembly to enter the train box car.   According to David, the police car was being driven by Mr. Jones a local city policeman. When the car approached David, he noticed that El Pollo and Pedro were under arrest inside the car. El Pollo shouted   “THAT’S HIM”. Mr. Jones  slammed the breaks and could not belief that this puny kid about 7 years old weighting around 40 or 50 pounds with a height of about  three  feet  was the prime suspect that they were looking for. He quickly interrogated David from the car, but David was freighted and did not answer or respond. Mr. Jones apparently had pity on him and yelled out in a cursing voice saying:  “F___k ,  LETS GET OUT OF HERE.  HE IS ONLY A CHILD AND KNOWS NOTHING”.  David was smart in playing dumb, as Mr. Jones had a bad reputation   in the Hispanic community.  He was a mean and honorary fat gringo policeman who qualified to be called an SOB. His weight was estimated to be over 400 pounds and was about six and half feet tall. He used to drive around in a small 1940/1941 black ford coupe with white doors.

The neighborhood kids used to laugh when we saw him drive by as the car would tilt to the driver’s side due to his massive weight. He imposed law enforcement with excessive force and reflected a nasty character.  He liked to use foul language and would often cracked heads.  None of the barrio tough guys would mess with him. He was usually brought in to take care of disturbances at cantinas, fiestas or dance hall brawls.

By late evening, the Police sized up the situation and issued a proclamation at the barrio and ordered that all who ate or stole apples would be processed and arrested. As I recall they released all those who were arrested at the site except 15 year old Pedro who was placed in jail. By this time I was very much afraid and wondered if Amando and I could avoid being captured. We knew that this all depended on whether or not El Pollo was going to point the finger at us.

Throughout Sunday night the authorities evaluated the situation and realized that this was not a simple cut and dry theft that could be handled by Mr. Jones. This was stolen federal property taken   by 50 to 100 under age children. This had to be reported to the state and federal authorities and the Railroad Company. It was big news in the small city of Alice because this was a class action type train robbery. Their main problem was how do you round up, arrest, and detain 100 children located throughout the different city barrios. After all how do you identify who was involved and where to locate them? The barrio street code for gangs was not to give information to the police about your friends and neighbors. As a result of the investigation, the authorities came up with a super strategy plan that was to be implemented on Monday morning. Accordingly, this plan was going to capture and identify of all the participants.

Sometime around 9 o’clock that Sunday night Amando and I came back to our house and joined the family.  I had trouble sleeping as the day’s events kept coming back into my mind and wondered what was going to be the final outcome on the arrest proclamation. The next day on Monday morning no police cars were in the area. We got up and ate breakfast and walked over to our elementary school hoping the police had forgotten about us. I was either in the first or second grade. I was sitting in class when suddenly; at about 10 am the classroom   teacher answered the knock on the door. To my shocking surprise, in walked El Pollo wearing what appeared to be new boots with his pants tucked   inside the boots. He was under arrest and being escorted by two tall young men with badges. They wore cowboy attire with boots, big hats, and pistols hanging low from their waistline.  They looked like Texas Rangers to me. There was no escape from the reality in front of the class room as they announced that they were there to Identify and book suspected train robbery thieves. My previous day’s wishful thinking that El Pollo would not squeal on us blew up in my face. I tried to slide down in my chair in front of my small desk but there was no escape, El Pollo pointed his finger at me and several other kids in the class room. We were all taken out of the class room into a big room where we were documented and processed. After that we were told that we would have to report to the court house on a certain date. Shortly after that, we were released and send back to the class room.

During the lunch break Amando and I sorted out what was taking place.  It appeared to us, that El  Pollo had now become part of the authority’s overall plan on how to process and round up all the participants. What a brilliant strategy all they had to was to make El Pollo the informer, and take him to all the city public schools and class rooms and have him identify each and every one of us. “Isn’t that exciting “?  The authorities knew that El Pollo was a key witness and one of the ring leaders.  Furthermore, his house was about 30 ft from the theft site and he knew who was involved. It is not known to us what incentives or threats or rewards (new boots?) were given to him by the authorities in exchange for identifying all the participants. To this day we do not know what motivated him to turn us in. After all, we were his next door neighbors. What happen to the Barrio gang solidarity and street code not to give out information? He showed no mercy and spared not a single one of us. He became the biggest stool pigeon in the state of Texas. In retrospect, he did not even spare our puny raggedy little brother David. It was Mr. Jones incredibility that saved him as David was not booked or arrested yet   he took part in breaking the train’s box car seal. Today I do not have any regrets or animosity against El Pollo for what he did. I forgave him, after all he was just another frighten child like the rest of us.

Finally, the court appearance date came up and we were allowed to skip school. The school principal gave us the afternoon off and when the   bell rang we all stormed out.  We all walked to the court house as no one had cars in those days.  I recall seeing a large number of kids and their parents cutting across the school play grounds   Most of the kids had their parents accompanying them. In our case, our mother was too busy taking care of the large family and our father was at work. Consequently, Amando and I appeared in court with no parental or legal support. The authorities lined us up in a long line according to the summons order. It was a nervous and frightful experience for me as I knew very little English and we had no one to guide us as to what to say during the interrogation process.   When our turn came up we could see from a short distance what the set up was like. As I recall, it was similar to the movies. They escorted me up to the pedestal on one side was the judge and on the other side was the interrogator or prosecutor asking the questions. There were too many of us and the process had to be speeded up. They ask me fundamental questions such as name of parents, address and finally they dropped it on me. They asked   how many bushels or buckets of apples had I stolen. What did you do with the apples? I told them we ate them. It was a relief to have the court appearance behind us.

After the court appearance everything went back to normal.  I have no recollection of other related events except that nobody served time in jail or paid compensation except for Pedro.    I vaguely    recall that he was let out on probation after doing jail time. As to who assumed financial responsibility and if justice was done is beyond my comprehension. Apparently, It turned out as was stated at my  Tia Lilia’s house  “ the apples were  shared by too many families and  the thieves  were  all under age children” , hence the law could not touch us on this type of robbery. We learned a lesson in the barrio which was   never to mess around with freight trains again.
 In closing, I have asked myself what motivated me to write this short story. The following concepts provide possible answers to this question:

A.     There were many reasons for writing the above story, ranging from documenting more details    on our early family history in Texas to finding answers to questions that remain un-answered regarding the children's train robbery event relative to the legal system and law enforcement at that time.  

B.      In  reviewing  this  event that took place some 73 years ago, we have to factor  in that  today’s  civil rights and  human rights laws plus welfare system  did not exist  at that time .   The main  observations  here  are how did  the legal and law enforcement  system  carry out the investigation and apprehension within the frame work  of the  law?  

1.      Why did the authorities deal with the kids directly and not make the parents accountable or part of the legal process?

2.      Did the authorities have the power to force and intimidate El Pollo to identify all the participants?

3.       Did the authorities violate and abuse the children rights, by openly going into the class room and yanking the children out without parental consent or presence?

4.      What about the impact on the children’s mental stress and physiological well being?   As for me, it was a frightening experience with terrorizing mental implications.  Which were primarily caused by not having parental and/or   professional   legal counsel to help soften the threat of being taken away and placed in prison or jail?

5.       The above four questions and the   re-occurring memories over the long years are what really motivated me to bring to light the details about the Children’s Great Train Robbery.   

 

ACKNOWLEDGMENT:   Thanks for the support and contribution given to me by Tomas and Antonio Saenz     
         

 



Sor María de Jesús de Ágreda, the Lady in Blue 
and the founding of the First Texas Missions 

February 1, 2015, San Antonio, Texas- A ubiquitous Conference in Rome is set advance the cause of the beatification of Sor María de Jesús de Ágreda. Scheduled for late October 2015, this event will be the culmination of international activities planned to commemorate the 350th anniversary of the death of the Venerable Sor María, known worldwide as the Lady in Blue.

Among the activities planned to achieve those objectives, San Antonio Historical Association, "Texas Before The Alamo" project, the municipality of Ágreda, Spain and St. Mary's University will present Sor María de Jesús de Ágreda, the Lady in Blue conference in San Antonio on Saturday, March 21st. This will include presentations by internationally renowned historians and a 35 person delegation from Spain led by Jesús Alonso Jimenez, Mayor of Ágreda. The focus of this summit is the Texas-connection to Sor María de Jesús and her bi-location visits to its indigenous tribes. Her travels to the Tejas natives and the subsequent devotion to Sor Maria's work by Franciscan friars led to the founding of Texas and the establishment of its first Mission in 1690.

The big news in the recent cause of beatification is the emphasis being given to the missionary work of Sor María to the native tribes in East Texas from a cloistered Convento in Ágreda, Spain. Today many Native Americans in Texas and New Mexico base their faith on Sor María's evangelical visits to tribal ancestors in their region during the early 1600s. This includes the Tigua of the Ysleta del Sur Mission they built on tribal lands near El Paso, and the Adai-Caddo of the Tejas Confederacy of East Texas. This is where Mission San Francisco de los Tejas was founded on June 1, 1690 by General Alonso de Leon and Fray Damian Massanet, devoted followers of the writings of Sor María de Jesús de Ágreda who the Tejas called the Lady in Blue, because of the blue cloak she wore.

The Conference in Rome, Italy will be held October 29 -30 to present favorable studies and advance the cause of Sor María de Jesús beatification to Pope Francis and the Vatican. The Conference is being organized by the Pontificia Accademia Mariana Internazionale and will answer doubts in defense of the Immaculate Conception of Sor María and her work contained in the book "The Mystical City of God", writings that were declared dogma by the Catholic Church in the nineteenth century.


Delegation from Agreda 
and their visit 
to San Antonio 
to participate in 
the planning of 
the Lady in Blue Conference at St. Mary's University
scheduled for
March 21, 2015.

 


"Sor María de Jesús de Ágreda, the Lady in Blue conference 
St, Mary's University
University Center, 2nd Floor
One Camino Santa Maria | 
San Antonio, Texas 
Saturday, March 21, 2015 | starting at 9:00 am. 
Free to the Public | Free Parking

Producer Contacts: 
Dr. Felix D. Almaraz Jr. | fdalmarazjr@att.net 
William E. Millet | info@milletfilms.com  | 972.365.3303 
Texas Before The Alamo 

Photo: Convento de la Concepcion
Agreda, Spain




All information sent by Jerry Javier Lujan
jerry_javier_lujan@hotmail.com
 


ANNUAL TEXAS STATE HISPANIC GENEALOGICAL CONFERENCE

LAS VILLAS DEL NORTE: SPANISH FOOTPRINTS ON THE LOWER RIO GRANDE
HOSTED BY VILLA SAN AGUSTIN DE LAREDO GENEALOGICAL SOCIETY
OCTOBER 8-10, 2015, Ramada Plaza (Holiday Inn – Civic Center)
800 Garden Street, Laredo, Texas ($82.00 + tax by September 28, 2015)Registration Fee: $75.00 per person: (after September 1, 2015) - $85.00: Friday Tour (Speakers): Laredo, San Ygnacio, Roma, Zapata, and Saturday Banquet – Price TBA (Interesting lectures, silent auctions, Mexican movies, lively entertainment, delicious banquets) Tour, registration, and banquet fees are non-refundable.   
For information contact: Sanjuanita Martinez-Hunter Ph.D (956) 722-3497, or VMayers.VSALGS@yahoo.com http://tshaonline.us7.list-manage.com/track/click?u=9ac611cecaa72c69cecc26cb8&id=e72f604a62&e=3967c4da92  

 




Southern Jewish Communities - Laredo, Texas 
The bridge connecting Laredo
 to Nuevo Laredo, Mexico

The seat of Webb County, Laredo is located on the Mexican-American border, directly across from Nuevo Laredo. For many years the international border between the two cities was in name only, as the two Laredos existed as one unified city. The roots of Jews in Laredo dates back to the city’s founding by possible crypto-Jews, yet the beginnings of the modern Jewish community can be found in the Jews who arrived with the railroad in the late 19th century. Though faced with immigration restrictions in the 1920s, Laredo’s Jewish community grew steadily throughout much of the 20th century. After disagreements between the Orthodox and Reform Jews in the city, they established two different congregations. Today, only one congregation remains as Laredo’s Jewish community has shrunk even while the city itself has thrived. 

The Jewish history of Laredo begins with the arrival of crypto-Jews, who, faced with the Spanish Inquisition, converted to Christianity but maintained secret identification as Jews. Luis de Carvajal, who was Jewish by birth but had converted to Christianity, became the governor in 1579 of Nuevo León, a large portion of what is today northern Mexico. Several of those in Carvajal’s initial exploring party were crypto-Jews who would go on to settle what is today Laredo. Some historians believe that while these early settlers had no outward Jewish identity, some of the customs passed down in their families originated in Jewish cultural practices which, over time, faded away into mere superstitions or cultural peculiarities. 

About 100 years after the founding of Laredo, following the Mexican-American War, the Rio Grande became the international boundary between Mexico and the United States, thus splitting Laredo into two cities: Laredo, Texas and Nuevo Laredo, Tamaulipas, Mexico. Laredo soon thereafter became an important border-crossing point. During the Civil War, in order to avoid the Union naval blockade, the Confederates sent their cotton exports to Mexico. At first, the cotton was sent through Brownsville but, out of fear that Brownsville would be captured, much of the shipping was later processed through Laredo.
The railroad solidified Laredo’s lasting importance for transportation to and from Mexico and contributed significantly to Laredo’s development. In 1881, Laredo was connected with Corpus Christi by the Texas Mexican Railroad and San Antonio by the International and Great Northern Railroad. As the first Texas border city south of Eagle Pass to have a railroad, Laredo prospered in the late 19th century, especially with the completion, in 1887, of a railroad connecting Nuevo Laredo with Mexico City. Laredo became a key stop in a long railroad network of Mexican-American economic exchange. 

Isaac Alexander 

At the same time that the railroad came to Laredo, Jewish residents began arriving as well. In 1881, a newspaper noted that the Jews of Laredo and Nuevo Laredo were holding Rosh Hashanah services together at the home of Morris Hirsch. Hirsch, a German immigrant and resident of Nuevo Laredo, worked as a rancher and businessman, serving as vice president of the First State Bank. Like Hirsch, most of the Jews who arrived in Laredo in the late 19th century were of German or western-European descent. Jews in Laredo by 1880 include: German-native Jacob Cohn, a clerk who later opened an ice cream store; French merchant Adolph Kahn; and B. Rosenthal, a merchant from Poland. Jews quickly made a large impact in the city’s commercial sector, as an 1881 Laredo newspaper noted: “Rosh-Hashanah or the Jewish new year, commenced on Friday … All business houses of our Jewish citizens were closed … It gave a rather mournful appearance to our city to see most of the business houses closed…” Yom Kippur services conducted by “the Messrs. Rosenthal” were held in Nuevo Laredo in 1883 at the home of L. Marks, according to the Laredo Times.

Thanks to the railroad, Laredo’s population grew significantly, from 3,521 people in 1880 to 13,429 by 1900. Among Laredo’s new residents were many Anglo-Americans, comprising Laredo’s first significant English-speaking population. Many Jews, too, arrived in Laredo in this era and became some of the city’s foremost civic and commercial leaders. Julius Wormser, a German immigrant, arrived in Laredo in 1890 from Corpus Christi and opened a dry good store with his brother, Ferdinand, who came in 1892. By 1910, they were both commission agents and by 1930 Julius had become a farmer. Until his death in 1922, Ferdinand was a key organizer of the Jewish community of Laredo.  Other Jewish Laredoans at the turn of the century include German-native Adolf Saft who, by 1900, was involved in the banking and clothing industries, Charles Moser of France who opened a popular saloon with his brother Joseph, and G.J. Levytanski of Poland, a prosperous jeweler. Levytanski was murdered in December, 1911 by two men who robbed his store. Leon Daiches took over Levytanski’s store and renamed it “El Daiches.” Daiches later served on the local school board and his years of service to Laredo have been commemorated in the city’s Leon Daiches Elementary School.

The Alexanders, one of the most prominent Jewish families in Laredo, also arrived at the end of the 19th century. Confederate Army veteran Sam Alexander and his wife Rosa were German immigrants who arrived in Laredo from Victoria in the 1890s, though it was their sons who contributed heavily to Laredo’s growth and development. By 1896, their eldest son, Isaac, owned I. Alexander Clothing Company with his brothers Louis and William. Isaac, remembered long after his death as a “business genius” by a local newspaper, also served on the board of directors of the Laredo National Bank and entered into the agricultural field, pioneering the growth of onions and other vegetables in Laredo. The cultivation of onions, a new crop to Laredo’s surrounding farmlands, allowed for more irrigated farming around the city and helped invigorate the Laredo’s economy. Ben M. Alexander, too, was an important figure in Laredo for much of his life. After working at Laredo Mercantile Co. where his brother Louis was manager, Ben worked with the Mexican National Railroad and joined the Laredo National Bank in 1908, becoming its president in 1923. After Ben’s death in       Laredo's Hebrew Rest Cemetery
1938, Louis succeeded him as bank president.

The small size of the Jewish community in Laredo around the turn of the century did not mean that there was no religious observance in the city. The Laredo Times, three days before Rosh Hashanah in 1899, noted: “[The Jewish New Year] is generally observed with religious services, but on account of the small number of that denomination in Laredo the day will be quietly observed by them.” While the Jews may not have had organized services during the early 20th century, they displayed their Judaism by closing their stores on the high holidays and by bringing in rabbis from surrounding cities for special occasions.  Many San Antonio rabbis served the Jews of Laredo, officiating at various life cycle events. Sometime between 1900 and 1907, Laredo Jews established a Jewish cemetery in town. By 1913, about 60 Jews lived in Laredo. 

Ironically, it was the Mexican Revolution that led to organized Jewish life in Laredo. In 1916, the U.S. National Guard stationed troops in Laredo due to the bloody revolution being waged on and across the American border. That September, a Rabbi Gerstein arrived to organize a Young Men’s Hebrew Association for the Jewish soldiers stationed in the area and to make plans for high holiday services in Laredo. Rabbi Robert Isaac Landman and Rabbi B.H. Birnbaum of New York arrived in Laredo later that month to help organize the YMHA and, according to the Laredo Times, not just Jewish guardsmen but “every Hebrew resident” of Laredo joined the Association. By October, the executive board of the YMHA included prominent local Jews Ferdinand Wormser as president and Solomon Freed as secretary.  The YMHA put on social events that attracted both soldiers and local Jews, including a large gathering in 1916 that drew 200 people. Rabbi Birnbaum conducted Rosh Hashanah services in Red Men’s Hall in 1916, the first public high holiday services ever held in Laredo, which drew much of the local Jewish community. Rabbi Birnbaum also organized regular Shabbat services. In 1918 and 1919, local Jews conducted Passover Seders for the Jewish soldiers at the YMHA Hall.
Downtown Laredo, where many Jews owned stores
Due to the leadership of these New York-based rabbis, Laredo Jews established a congregation, B’nai Israel (“Children of Israel”), in 1916, with Ferdinand Wormser as president. By 1918, the Jews of Laredo were holding weekly Shabbat services, though the style of these services is unclear. The Laredo Timeswrites of high holiday services at “Congregation B’nai Israel Hall” for Rosh Hashanah in1919, though the Jews of Laredo almost certainly used rented facilities, such as the Western Union building or a room above a drug store. By 1919, the Jews of Laredo had formed a Ladies’ Jewish Aid Society, a cemetery association, and a Sunday school, organized by Albert Granoff, which was held in a Laredo public school. Due to the leadership of these New York-based rabbis, Laredo Jews established a congregation, B’nai Israel (“Children of Israel”), in 1916, with Ferdinand Wormser as president. By 1918, the Jews of Laredo were holding weekly Shabbat services, though the style of these services is unclear. The Laredo Times writes of high holiday services at “Congregation B’nai Israel Hall” for Rosh Hashanah in1919, though the Jews of Laredo almost certainly used rented facilities, such as the Western Union building or a room above a drug store. By 1919, the Jews of Laredo had formed a Ladies’ Jewish Aid Society, a cemetery association, and a Sunday school, organized by Albert Granoff, which was held in a Laredo public school.

By the time the Jews of Laredo were establishing community institutions, a new wave of Jewish immigrants from Eastern Europe had started settling in the area. Although these Orthodox newcomers differed religiously from the Reform Jews who arrived in Laredo in the late 19th century, they followed similar occupational patterns. Albert Granoff of the Ukraine settled in Laredo in 1915 and opened a picture developing business before starting a successful furniture store. Granoff’s partner in the furniture business was Louis Franklin, a Lithuanian immigrant, who arrived in Laredo with his brother Moses in 1917. Louis spent time managing a factory in Mexico and the two brothers later became dry goods merchants, opening Franklin Brothers Store. Louis would go on to serve as a city councilman and mayor pro tem. Harry Ladabaum also came to Laredo in 1917, opening a textiles store. Russian immigrant Solomon Freed arrived in Laredo by 1914 and was later followed by his brothers Jack and Sam; the Freed brothers owned and operated Modern Furniture Company. Some of the other Russian immigrants to settle in Laredo during this era include: Max Schaffer, who owned a furniture business; Ben Lecht, a dry-goods merchant; cabinet maker Joe Torchin; shoe store owner Isadore Goodman; and Sol Rubenstein, who co-owned a dry goods store and later became city postmaster.

The Immigration Act of 1924 severely limited the number of immigrants eligible to enter the Untied States from eastern and southern Europe. However, the act did not limit immigration from Latin America. If they were patient, many Eastern European Jews otherwise ineligible for visas were able to enter the United States after spending time in Mexico. Morris Greenblum arrived in Nuevo Laredo from Eastern Europe in 1925, followed by his family in 1927. While in Mexico, after working as a peddler, Greenblum collaborated with a neighbor and opened a number of furniture stores in Nuevo Laredo. By 1940, Greenblum, who had become a Mexican citizen (a rare feat for an immigrant), was able to come to the United States after bribing the necessary officials to pay for visas for himself and the rest of his family. Greenblum’s son, Irving “Pancho” Greenblum, grew up speaking Yiddish and Spanish and, after spending the first years of his life in Mexico, recalls how confused his teachers in Laredo were that, while he looked like an Anglo, he “couldn’t speak any English.” Irving later joined his father’s business, Mexico Furniture, which was locatd in Nuevo Laredo, crossing the border each day to get to work.

Another example of the blending of Jewish and Mexican culture on the American border can be seen in the family of Israel Goldberg. Goldberg, a native of Lithuania, traveled from Europe to Tampico, arriving in Nuevo Laredo by 1929. He eventually became a Mexican citizen and immigrated to the United States in 1946. In 1947, Goldberg took over his brother Nathan’s Army and Navy Surplus store. Goldberg was advised to adopt a more common Mexican name to help his business, so Israel Goldberg became “Don Raul” Goldberg and his store became “Casa Raul.”  In 2011, the store remained in business, run by Raul’s daughter Evelyn Selig and her two brothers, Moses and Henry Goldberg. 

Historically, there was little distinction between the Jews of Laredo and Nuevo Laredo. At times in the 20th century, more Jews may have lived on the Mexican side of the city than the American. The only kosher butcher in the area lived on the Mexican side. While no formal congregation existed in Nuevo Laredo, there is a small Jewish cemetery, though many Nuevo Laredoans utilize the larger Jewish cemetery on the American side. Even today, one of Congregation Agudas Achim’s Torah scrolls belongs to the Jewish community of Nuevo Laredo and about half of the synagogue’s members in the 20th century had roots in Mexico. Many Jews immigrating to the United States passed through Laredo because it was a logical and central border-crossing point. However, many immigrants chose to stay in Laredo because of the city’s economy, which flourished after the discovery of gas and oil nearby in the early 20th century. Also, many Jews stayed in Laredo because, while living in Nuevo Laredo and waiting to cross the border, they had become a part of Laredo’s Jewish community.

The Jewish population of Nuevo Laredo numbered about 60 in the 1920s while Laredo had 93 Jews in 1919 and 128 in 1927. While B’nai Israel remained an active congregation, it contained two distinct groups: a larger group of German Reform Jews who had been in Laredo since the 19th century and were well assimilated, and the more recently arrived Orthodox contingent, which was smaller but growing. Despite their differences, the congregation began to discuss the possibility of constructing a house of worship. The Laredo Times in 1923 prematurely noted that a recent meeting of the congregation had “perfected” plans to construct a synagogue. However, the plans formulated at the meeting soon fell through, as the differences between the two segments of the congregation proved irreconcilable.

 

PictureIn 1924 the congregation once again discussed the building of a synagogue though they avoided the question of religious ritual. The group eventually purchased a plot of land, though they had not yet made a decision about the religious affiliation of the congregation. In a tenuous sign of unity, the two groups collaborated for high holiday services in the 1920s, renting the same building though holding separate services. The Orthodox group held services first, followed by the Reform group. However, according to Albert Granoff, the collaboration drew the groups further apart, as the Orthodox group was intolerant of Reform practices while the Orthodox customs were misunderstood by the Reform congregants.  One year in the late 1920s, the Reform group brought down student rabbi Aaron Lefkowitz from Hebrew Union College in Cincinnati and held separate services in the American Legion Hall. Laredo’s Jewish community had split over religious lines. Despite this conflict over religious rituals, Laredo Jews worked together in B’nai B’rith, with members from both factions serving in leadership positions with the local chapter.

Divided, the small Laredo Jewish community had a much harder time marshaling the resources to construct a synagogue.  In 1936, the Jews of Laredo made one final attempt towards partnership for a new synagogue. The Orthodox group hoped to delay the question further in order to wait for more Eastern European immigrants to arrive in Laredo, thus creating an orthodox majority among the city’s Jews. However, the Reform majority voted to split and build two facilities. A committee divided the assets of the congregation, with the lot they had earlier purchased remaining in the hands of the Reform contingent, which retained the name B’nai Israel, and a majority of the collected funds going to the Orthodox group.

Under the leadership of Granoff and Daiches, B’nai Israel began fundraising in order to build a temple. Many local gentiles donated funds towards the construction of the city’s first synagogue. In the midst of construction, which began in 1938, the Laredo Times wrote that the new temple “fills a long felt need for a church for the large Jewish population of the city, and is another step forward in the building of a bigger Laredo.” The congregation, which numbered around 30 or 35 families, dedicated the temple in September, 1939 in memory of Ben Alexander, a leader of the Jewish community who had passed away in 1938.  Student Rabbi Julian Fleig presided over the dedication ceremonies which included addresses by Dr. Ephraim Frisch of San Antonio, Rabbi Sidney Wolf of Corpus Christi, a representative from each of Laredo’s churches, and, much to the consternation of some of B’nai Israel’s members, a delegate from Laredo’s orthodox group.  B’nai Israel utilized the services of Rabbi Robert Bergman in 1945 and Rabbi Morris Clark became the full time rabbi in 1950 and began leading weekly Friday night services.

Picture

While the store has
relocated to a Laredo shopping mall, 
the Joe Brand sign remains visible in downtown Laredo today

While B’nai Israel built a new house of worship, the Orthodox Jews of Laredo formed Congregation Agudas Achim and continued to meet in rented spaces above various stores or in the Girl Scout House. While the group was nominally Orthodox, the services were not strictly traditional as men and women sat together. Rabbi H.J. Horowitz arrived to serve the orthodox congregation, though they lacked a building, in 1941. The congregation at that time numbered around 30 or 35 families. Rabbi Horowitz stayed in Laredo until 1944, when he moved to Houston due to health concerns, though he would return to Laredo to lead high holiday services in 1945. In the wake of World War II, thanks to the leadership of Louis Franklin, Agudas Achim purchased and renovated a former army base building to use as a synagogue, moving it to a heavily Jewish residential neighborhood known as “The Heights.” 

Around the time Agudas Achim acquired a synagogue, the relationship between the two congregations seemed to improve. For example, both shared use of the Jewish cemetery and joined together to form a Sunday school, established in 1943. The school met for many years in the Community Center built alongside Temple B’nai Israel, though in 1969 Agudas Achim added school rooms to its facility and started its own religious school. Both congregations affiliated with national movements.  B’nai Israel joined the Union of American Hebrew Congregations by 1962, while Agudas Achim later affiliated with the United Synagogue of Conservative Judaism.

Over the years, various rabbis have served Laredo’s congregations. B’nai Israel relied on visiting rabbis. Following Rabbi Clark’s tenure, Rabbi Jakob Petuchowski, a professor at HUC in Cincinnati, led high holiday services at B’nai Israel from 1956 until 1991. However, as the Reform Jews only observed one day of Rosh Hashanah, Rabbi Petuchowski attended services at Agudas Achim on the second day.  Following Rabbi Petuchowski’s death in 1991 and until 2010, Rabbi Ezra Spicehandler, a professor at HUC, served B’nai Israel, on the high holidays. Agudas Achim was able to employ a series of full-time rabbis in the 1950s and 60s.

Later generations of Laredoan Jews have remained active in commercial and civic life. From 1935 to 1960, Jennie Goodman, appointed by President Franklin Roosevelt, served as postmaster of Laredo. Joe Brand, the son-in-law of Leon Daiches, opened a men’s clothing store in Laredo in 1935 and served on the local school board. His daughter, Patsy Brand Sanditen, became the first female president of B’nai Israel’s board of directors around 1980. Albert Friedman arrived in Laredo in 1952 and opened a number of retail stores. Jews remained leaders of Laredo National Bank; Maurice Alexander served as Chairman of the Board while Max Mandel and Gary Jacobs served as president of the bank. Michael Landeck, a university professor, served as a city alderman.

While in many other cities Jews in the late 20th century became professionals rather than merchants, today, most of Laredo’s Jews remain involved in the retail business. Many Jewish Laredoans, such as Pancho Greenblum, Evelyn Selig, and Linda Deutsch, continued in their family businesses.  Deutsch runs Joe Brand, started by her father in 1935. With stores in both Laredo and McAllen, Joe Brand remains one of the few independently owned mall-based department stores still in business today. 

The Jewish community in Laredo peaked in size during the post-World War II era. According to population estimates, 420 Jews lived in Laredo in 1980. A majority of these Jews were affiliated with the Conservative Agudas Achim. After the 1950s, B’nai Israel never had more than 25 contributing members. Like many other smaller southern cities, the Jewish population of Laredo is currently in decline as Jewish children raised there move away to larger cities in Texas and beyond. By 1995, B’nai Israel was down to three contributing members. In the early 2000s, the congregation decided to close its temple, holding high holiday services for the next several years at the Laredo National Bank or a local hotel. By 2010, B’nai Israel decided to end this practice and formally dissolved after merger discussions with Agudas Achim were unsuccessful. Several of B’nai Israel’s former members have joined Agudas Achim.  The Conservative synagogue’s membership, though shrinking, numbers 35 to 40 families. Gabriel Frydman serves as its full-time rabbi and services are held every Friday night and Saturday morning. 

Nonetheless, unlike other small Jewish communities, many of which are located in economically depressed areas, there is hope for Laredo’s future. The city’s population has grown steadily over the 20th century from 22,710 people in 1920 to 236,000 in 2010. The passage of the North American Free Trade Agreement ensures that Laredo will play an important part in the future economic relationship between Mexico and the United States. Today, Laredo is booming with economic opportunity. Thus, as the largest city in its immediate vicinity, Laredo may yet again attract enterprising Jewish businesspeople as well as professionals. Laredo is unique city with a unique Jewish history. The final chapter of its story has not yet been written and may not be for years to come


Sent by Jose M. Pena 




 

El Globo Theater

By

Refugio Salinas Fernandez

(Chapter 16 from family history)

 

            Around 1945, the Fernandez family, led by my uncle Gilberto Fernandez, the third son of Jose Refugio and Dolores Fernandez, bought land in the Arboleda Addition of Corpus Christi, Texas, on the corner of McArthur and Montgomery Streets, to build the Globo Theater, the Arboleda Grocery Store and the Garcia Pharmacy.  Figure 16-1 shows the parcels of land and owners.  Gilberto “G. Fernandez” is shown as the owner of the land where the theater, pharmacy and Santiago Saldivar’s Arboleda Grocery were constructed (Red Block).  Figure 16-2 shows a close up picture of the plots of land.  The grocery store was owned and operated by Tio Santiago Saldivar, his family and relatives.  And the small pharmacy was operated by Mariano Garcia, a relative of Papa Refugio, married to a cousin, Julia.  The store and pharmacy faced McArthur Street , but the store was on the corner of McArthur and Montgomery (Figure 16-2).  The pharmacy is not shown on any plan views because, after a few years of operation, the Arboleda Grocery had to be expanded into the pharmacy area to accommodate a larger business.  “El Globo” was opened for business a few months after the pharmacy opened.  

    [Section 6 on the right side. Three lots are under the ar on Dunbar and three, south, on Montgomery.]

Figure 16-1 Land of Globo Theater and Arboleda Grocery are shown in “Red” as owned by “G” (Gilberto) Fernandez.  Land in “Blue” is the land purchased by my uncle Doroteo E. Benavidez.  Information was copied from Bracey’s Block Maps, Corpus Christi and Vicinity, 1951.

A closer view of the land map (Figure 16-2) indicates that “D.E. Benavides” owned three parcels of land adjacent to the Fernandez property, but along Dunbar Street in Figure 16-1(Blue Block). 

 

Figure 16-2 Close-up of land bought by Gilberto on the corner of McArthur and Montgomery, and land bought by D.E. Benavides on corner of McArthur and Dunbar Streets.  

Benavides was a shrewd businessman.  He bought much property in Corpus Christi where he felt he was going to make money.  On his property, next to the theater, aunt Ofelia Garcia Segura came to build a clothing store.  And next to the clothing store was the parking lot for the theater.  Around 1950, my cousin Raul Benavides operated a restaurant, actually, a small café, next to the theater, as shown in Figure 16-3.  The cafe was taken over by Mr. and Mrs. Isidro Guzman around 1951.  The layout of the buildings is shown on Figure 16-3.   

I remember the site for the theater being cleared of trees, and a rattle snake being found in a pile of branches on the site around 1945.  The smell of the wet dirt, bulldozer diesel fuel and burning kerosene lamps was strong as bulldozers dug into the wet ground to build the foundation of the theater and the floor sloped towards the stage.  I remember the walls and roof being constructed, men installing the seats inside the theater, and Tio Jesus Fernandez (my dad’s uncle) making ropes to open and close the curtains at the stage.  The theater had a capacity of about 500 people and it was called “El Globo”, because it had a globe above the entrance.  In the beginning, the neon lights around the “Globe” rotated illumination around the globe and at night, the globe “could even be seen from Port Street !”

Figure 3-33 Layouts of areas at the Arboleda Edition in lands owned by Gilberto Fernandez and D.E. Benavidez

When the theater opened its doors in 1947, it introduced the Fernandez family to a new and exciting daily adventure which consumed the time of my Grandmother Mama Lolita’s family.  Figure 3-34 is a picture of the theater front.  There were the American movies with cowboys and Indians, scary and spooky Frankenstein and Dracula movies, gangster, war and musical movies.  American stars’ names, such as Edward G. Robinson, Humphrey Bogart, Earl Flynn, Tyrone Power, Henry Fonda, John Wayne, James Stewart, Alan Ladd, Ingrid Bergman, Jane Wyman, June Ellison, Esther Williams, Marilyn Monroe, Laurel and Hardy, Abbot and Costello, and others, became well known within the family.  There were also the cowboys: Tex Ritter, Johnny Mack Brown, the Lone Ranger, Hopalong Cassidy, and Red Ryder.  Mexican stars’ names like Pedro Infante (Figure 3-35), Luis Aguilar, Jorge Negrete, Pedro Armendariz, Tin Tan y Marcelo, Cantinflas, Sarita Montiel, Sara Garcia (Figure 3-36), Maria Antonieta Pons (Figure 3-37 ), Libertad Lamarque, Togolele (Figure 3-38), and Marga Lopez also became well known within the family.  The movies, especially the Mexican ones’ sad or happy stories affected the daily lives of the family, who replayed days on end the sad, romantic or funny scenes and songs.  

During the week, from Monday through Friday, a routine was established for about eight years.  At 5 PM, my dad, Fidel, drove his 1940 black Ford, four-door sedan from 19th Street with Lolita and Eloisa in the front, and Madrina Lupe and grandchildren in the back to open the theater at 6 PM.  Monday was a repeat of the Sunday Mexican movie.  On Tuesday and Wednesday an American movie was shown.  On Thursday and Friday, the movie was Mexican.  On Saturday and Sunday, it was a double-feature American and Mexican movie.

 

Figure 3-34 First Anniversary Flyer on 12 October 1948 of the Globo Theater  

Fidel was in charge of selling tickets, but sometimes Ofelia Segura or cousin Dolores Fernandez assisted.  Mama Lolita checked the tickets as the attendees came into the theater.  Madrina Lupe, cousin of my grandfather Jose Refugio, with assistance from Lolita’s grandchildren, helped with selling candy and popcorn.  When I was six years old, I was the popcorn popper, especially on Saturday and Sunday.  And Aunt Eloisa F. Benavidez was the sergeant-at-arms.  She made sure everyone behaved inside the theater while the movie was on going, from six to ten in the evening during the week, and from one in the afternoon to ten at night on Saturdays and Sundays.  Mama Lolita’s grandchildren well remember “los peliscos de Eloisa,” or being pinched by Eloisa to behave during the movies.  Gilberto came to take over manning of the theater around 10 PM to close the theater after the final movie.  By that time of the day, no more tickets were sold and few movie goers bought candy and popcorn.  The only person on a salary during the operation of El Globo was Hector Barrera, the projectionist.   And he had to be there seven days a week from the first movie to the last.

                                                                             Figure 3-35 Pedro Infante in the movie “Cuidado con El Amor.”  

    

Figure 3-36  Sara Garcia appeared on stage at El Globo around 1953

 

                                                                                                      Figure 3-37 Maria Antonieta Pons in the movie La Reina Del Tropico


The actor which influenced most the lives of the family was Pedro Infante.  He was handsome, romantic, playful, fearless in fighting for the rights of men and women.  His songs were the most romantic, the most tragic, the most motivating than any other actor.  His movies were the happiest and the saddest of all movies. 

 

Figure 3-38 Togolele, in the movie with Tin Tan (not shown), “Chuco el Remagado

 

Per the San Antonio Express-News article, “The Pioneers and Main Players of the Bolero Genre,” Sunday Oct 1, 2000 , page 9H, we find that Infante was born in 1917 and died in 1957.  He is the number 1 idol of Mexico who had a “brilliant career as a bolero singer.”  He became famous for singing “Amorcito Corazon” in the movie “Nosotros Los Pobres.”  Amorcito Corazon “is considered the first bolero ranchero ever recorded.  In 1949, a union problem forced Infante to record the song with a mariachi group, although originally it was to have been with an orchestra.  During the 1950s, Infante had a lot of bolero hits, mainly by Ruben Fuentes.”  

            The Mexican movies at El Globo presented many boleros.  Most of the top 20 songs are described as follows.  Per San Antonio Express-News article, “The top 20 boleros of all time,” dated October 1, 2000, page 7H, were: “El Reloj” by Roberto Cantoral and sung by El Trio Los Panchos,  “Sin Ti” by Pepe Guizar and sung by El Trio Los Panchos, “Amorcito Corazon” by Manuel Esperon and sung by Pedro Infante, “Sabor a Mi” by Alvaro Carrillo, “Besame Mucho” by Consuelo Velazquez, “Gema” by Jose Luis Cisneros, “Voy a Apagar la luz” and “Contigo Aprendi” by Armando Manzanero, “Quinto Patio” by Luis Alcaraz and sung by Emilio Tuero, “Contigo en la Distancia” by Cesar Portillo de la Luz, “La Barca” by Roberto Cantoral and sung by Pedro Infante, “Lagrimas Negras” by Miguel Matamoros, “Aventurera,” “Rosa,” “Piensa en Mi,” and “Cada Noche Un Amor” by Agustin Lara, “Vereda Tropical” by Gonzalo Curiel, “Perdon” by Pedro Flores, “La Gloria Eres Tu,” by Jose Antonio Mendez, and “De Que Manera Te Olvido” by Federico Mendez.  

The following information on the content of Pedro Infante movies comes from web site: http://lonestar.utsa.edu/rlwilson/PedroInfante.html.  

            The first movie of Pedro Infante shown in El Globo was “La Feria de las Flores ” filmed in 1942, but shown in El Globo around 1947.   Antonio Badu (Valentin Marcera) plays the leading part and Pedro Infante plays a friend of Valentin.  Other notable actors are Maria Luisa Zea, Fernando Fernandez, Tito Junco, Arturo Soto Rangel, Trio Calaveras, and Roberto Canedo.  The song of the same title as the movie is sang by Badu, Infante and Fernandez.  

            Also shown in that year was “Jesusita en Chihuahua ” with Pedro Infante playing the lead role.  Other actors are Susana Guizar, Rene Cardona, Susana Cora and Agustin Isunza.  Songs during the movie were: Aguila o Sol, Ay Chichuahua, El Fronterizo, Coplas de los Rivales, Corrido de Rosita Alvirez, Clube Verde, Corrido de Rivera, Jesusita en Chihuahua, Cuanto Apache, and Panseco.  In this movie, Infante is interested in marrying Teresa (Susana Cora) who outwardly hates him (but secretly loves him).  She is also the girlfriend of an opponent (Rene Cardona) of Infante.  Jesusita loves the opponent.  Infante “serenades Teresa, proposes to her at a party, and finally kidnaps her.”  When the opponent shows up to rescue Teresa, he shoots Infante, but unknowingly to the opponent, Jesusita has placed blanks in the gun.  As Infante lies on the ground, he keeps on yelling, “Si muero es por amor a TERESSSA!!”  “If I die it is for love of Teresa.”  Teresa comes out of the house where she is a prisoner and cries over Infante, who is not really hurt.  In the end, Infante marries Teresa, and Jesusita marries the opponent.  A few years later in 1952, after this movie was shown in El Globo, the author of this recollection, then 10 years old, arrived all excited at Mama Lolita’s house to announce the name of his recently born sister – Maria Teresa.  Instantly, Ofelia Garcia Segura started mimicking Infante, “Si muero es por amor a Teressssa!”  Mama Lolita’s family had a good laugh over this.  

            “Cuando Habla El Corazon,” a movie made in 1943, was shown in el Globo around 1948.  There were several songs: “Corrido de Chihuahua,” and “Corrido del Norte,” among others.  The story opens with two, 12-yr old friends, Cruz (Victor Manuel Mendoza) and Miguel (Pedro Infante) are sent to prove their manhood by killing a deer with only one bullet each.  Miguel’s rifle misfires and he misses, and Cruz offers Miguel his bullet for a second chance to save face with Miguel’s father.  Miguel kills a deer with the second bullet.  When both grow up, Miguel becomes a womanizer and leaves for another town.  As he is leaving, he whistles a tune from “Corrido del Norte.”  At another town, he impregnates Ana Maria, without knowing she is Cruz’s sister.  She dies giving birth.  Then Cruz and Miguel find out, and there is a duel between the two.  Cruz stumbles when he fires and misses, and Miguel offers him his bullet, the reverse of what happened when they were 12 years old.  But Cruz refuses to kill Miguel, and they go their separate ways.  The Fernandez family talked a lot about this movie, how sad it was.  Eloisa remembered the movie thirty years later in 1979, and the whistling of the tune Miguel (Infante) sang before departing for another town.  

            Then, there were three other Pedro Infante movies from 1943: “El Ametralladora,”  “Mexicanos Al Grito De Guerra,” and “Viva Mi Desgracia.”  The first movie had a notable song, “Ay, Que Chispa.”  The second movie is an account of the war between Mexico and France .  Infante (Teniente Luis Sandoval) does not sing in the movie, but towards the end of the movie, he played the Mexican National anthem with his bugle animating the troops to overthrow the French.  He is killed.  Mexico won the battle on 5 May, which it celebrates as one of its days of independence. The movie was sad to the Fernandez family because Infante is killed at the end, but to Mama Lolita the death was a supreme death for love of country, something, which she held very highly.  The third movie was the only movie made by Infante with that great mambo dancer, Maria Antonieta Pons (Figure 16-5).  The song, entitled as the movie, “Viva Mi Desgracia” is played “ad nauseum” and the movie was billed as an “entertaining comedy.”  

            In the movie, “Si me Han de Matar Manana,” from 1946, the heroine is Sofia Alvarez (Figure 16-6) who can sings, along with Pedro Infante.  She was one of the Mexican artists who appeared in person at El Globo in 1953.  Some of the songs from that movie were “Serenata,” “Ojitos Negros,” “Guadalajara Pues,” “El Rebozo Mexicano,” “Bajo El Sol de Jalisco,” “Coplas de Retache,” and “El Aventurero.”  In 1947, Sofia Alvarez appeared as Chabela, a tomboy, in two other films with Infante (as Carlos) called “La Barca de Oro” and “Soy Charro de Rancho Grande.”  Songs of that movie were “La Motivosa,” and “Me Voy Por Ahi.”  During her personal appearance at El Globo, she talked about her part as “machora,” which means mannish or tomboy in “La Barca de Oro.”  She goes in search of Carlos, who left town thinking she was going to marry someone else, but that was not true. Chabela loved Carlos.  When she finds him in another town, they pull guns against each other, but then she wrestles him to the ground to prove to him that she loves him, and while she has him pinned to the ground, he raises his head to kiss her.  The song sang by Pedro Infante was “La Barca de Oro.”  Of course, the two actors marry and they have a daughter as “marimacho” as her mother.  

 

Figure 3-39 Sofia Alvarez when he appeared in person in 1953 at El Globo.  Photo is signed by Miss Alvarez to the Fernandez family.

 

            In 1946, Pedro Infante was in two related movies, one a sequel to the first as Luis Antonio with two cousins, Abel Salazar as Jose Luis, and Victor Manuel Mendoza as Luis Manuel.  The movies were: “Los Tres Garcias,” (Figure 3-40) and “Vuelven Los Garcias.”  The stories are about three cousins, each competing for the attention of their grandmother (Sara Garcia) and for the love of women.  Other notable stars of the three movies were Sara Garcia (the grandmother), Blanca Estela Pavon (Luis Manuel’s girlfriend), Marga Lopez (the blond American girlfriend of Jose Luis), and El Chicote.    This movie was very funny and very sad.  Sara Garcia (Figure 3-40), the grandmother, is tough, “rules with an iron hand, actually, a walking stick” and smokes cigars.  She hits them with her stick, pinches or pulls the ear of her grandsons, primarily that of Infante when they misbehave.  In the first movie, Infante sings “Dicen que soy Mujeriego,” “Jesus Camacho,” “Ave Maria,” “Cielito Lindo,” “Consentida,” “Mi Carinito.”  In the second movie, he sings “Ay, Que Dichoso Soy,” “Maldita sea mi Suerte,” “Ave Maria,” and “Mi Carinito.”  The grandmother is killed by an assassin, by mistake, the bullet intended for one of the cousins.  

The song, “Ay, Que Dichoso Soy,” sang crying by Infante at the burial site was a heart retching event which stayed in the minds of the Fernandez family for many years.

 


Figure 16-7 “Los Tres Garcia!”
The famous song, “Amorcito Corazon” was sung by Pedro Infante (Pepe, El Toro) to his fiance Blanca Estela Pavon (Celia, La Romantica), in the movie “Nosotros Los Pobres.”  It was filmed in 1947.  There were two sequels to this movie, “Ustedes Los Ricos” in 1948 and “Pepe El Toro” in 1952.  Other notable stars in the first movie were Evita Munoz (Chacita), Carmen Montejo, Miguel Inclan, Kathy Jurado and Pedro Urimalas.  Additional stars in the second movie besides Infante, Pavon, and Munoz, there were Fernando Soto Mantequilla, and Miguel Manzano.  The stars in the last movie, “Pepe El Toro,” were Infante, Joaquin Cordero, Amanda del Llano, Irma Dorantes, Mantequilla, Armando Velasco, Pedro Elviro, Juan Orraca, Wolf Rubinski, and Guillermo Hernandez.  Per the web site mentioned before concerning “Nosotros Los Pobres,” “This neorealistic melograma was an enormous box office success and was, and is still, one of the most exhibited movies on Mexican TV.” 

 The plot is as follows:  Pepe was a poor, humble, widowed village carpenter, and brother of a sick prostitute.  She is the mother of Chacita, but Pepe raises her as his own.  A rich man, who wants Celia, accuses Pepe of the murder of a money lender and is sent to prison.  Everything is repossessed, even his mother’s wheel chair. Pepe escapes from prison and comes home to and finds Chacita mistreating the prostitute who is dying.  Pepe informs Chacita that the prostitute is her mother and he is not the father, where upon Chacita embraces her sick mother who promptly dies.  Pepe’s mother also dies soon after.  Pepe is returned to prison where he finds the real murderer of the money lenders and makes him confess after plucking out one of the murderer’s eyes.  Pepe is released from prison and he marries Celia.  The author remembers that in the last scene of the first movie, Pepe and Celia are shown with their baby son, “Torito,” or Toro Jr.  

            In the first sequel, the murderer escapes from prison and bombs Pepe’s house and it burns down with Torito in it.  Pepe finally ends up killing the murderer.  The saddest moment of the movie shows Pepe walking through the smoking ashes of his home, finds the burned body of Torito, covers it with a blanket and sits there on the floor in the smoldering ruins of his house singing and talking to the tiny body.  Celia finally gets to Pepe, and they both cry together for a while.  However this tragic scene is replaced by a joyful scene, where Celia has triplets and they are shown happy at the end.  When people called the theater to inquire on the movie of the day, the grandchildren of Mama Lolita, including me would give the name of the movie and mention the names of the stars, including “Torito.”  Torito was not the real name of the child star.  

            Again, in the second sequel, Pepe “suffers more problems of the poor and hard-working.”  He has lost not only his triplets, but his wife as well in an auto accident.  Just when his carpentry is beginning to succeed, authorities close it down for bad debt, although not his fault.  He becomes a boxer and little by little wins bouts, and finally wins the boxing title.  

            These three movies had significant mood swings from joyful, to deep sadness, and back to happiness.  The Fernandez family seemed to go through these mood swings as well due to their own lifes’ struggles.  These significant mood swings were the most obvious in the early 1950s when the family embarked on an initiative to get back from Mexico and the United States , money for lands in South Texas taken over by the Anglos.  These were lands which the King of Spain granted originally to Fernandez family’s ancestors.  

            Three of the most romantic movies ever filmed were those of Pedro Infante and Sarita Montiel in 1951.  The movies were: “Ay Viene Martin Corona,” “El Enamorado” and Necesito Dinero.”   In Sarita Montiel, Infante found his match in singing, in self confidence, in beauty, and in stubbornness.  Other important stars were Eulalio Gonzales (El Pipporro) and Jose Alfredo Jimenez.  The songs in the first movie were “Del Mero Norte,” “Copa Tras Copa,” “Cartas a Eufemia,” “Siempre Siempre,” “Amorcito de mi Vida,” “Paloma Querida,” “Para el Carro,” “Cancion del Ole,” and “Copla en las Noches.”  In the second movie, Infante (Martin Corona) and Montiel (Rosaura, who used the name Carmen Linares to escape bandits) are married.  They have twins, a boy and a girl.  The songs were: “Un dia Nublado,” “Viejos Amigos,” “Del Mero Norte,” “Corrido de Martin Corona,” and “Siempre Siempre.”  

            There were many other movies by Pedro Infante which affected the lives of the Fernandez family.  But these few have been described to give a sense of what they were and how they influenced the family.  

The Fernandez’ incorporated on-stage programs between movies at El Globo.  During Thanksgiving days, after the first movie show, the movies would stop and the lights on the stage would be illuminated.  And the KUNO radio announcer, Jose Gonzales, “El Eco de Mejico,” would preside over the raffle.  The attendees would keep their half of the entrance tickets and the other halves were placed in a box, from where the winning numbers were drawn.  The theater would be full of people during these events held about one week before Thanksgiving Day.  The success of these events was helped by the distribution of circulars house to house throughout the Mexican-American community on the west side.  Fidel usually organized the circular distribution effort and sometimes the distributors were the grandchildren of Mama Lolita.  At other times, he hired boys from the neighborhood.  Distribution was done “as far as the Molina Edition,” down Rabbit Run Road (now called Greenwood Drive ).  The live turkeys would be in a cage outside the theater back of the stage, and Santiago Saldivar would donate a sack of 25 pounds of flour for making tortillas, along with each turkey won.  During the event, the people found amusing the gobbling of the turkeys outside the theater as each was handed over to the winner.  

            Other important events were the events held before Christmas and on Mother’s Days.  Before Christmas, gifts and money and a few pranks were raffled off.  On Mother’s Day in the morning, a free movie, food and gifts were given mothers who attended the theater.  There was also the Wheel of Fortune.  One version was types of music (chachacha, cumbia, danzon, etc.).  The player turned the wheel and the band would play the type of music indicated.  The winner either had to sing the song, or know the title of the song to win the prize.   

One hilarious event was a Christmas show for children.  There was a magic show on stage and gifts and candy were given out to them.  At the end of the show, Santa Claus was to appear and give each a bag of fruit.  The Santa Claus was Mr. Lee H. Scott, the owner of Scott Laboratories, maker of hair dressing, alcohol and other medicinal products.  He was to sit on a chair near the front exit and hand out a bag of fruit to each child as he exited the theater, in a cool, calm and collected manner.  Santa would even have the chance to give good advice.  When the announcer said, “And now children, the moment we have been waiting for!  Santa Claus is waiting by the door on your way out to give you……”  He could not finish.  There was this explosive yelling and screaming by about 500 kids!  They ran as one to the exit door at the front of the theater.  They pushed and shoved Santa and his box of fruit right out of the theater, knocking off his beard, his hat and part of his costume.  The children were pulling off the rest of his outfit, until he picked up the box of fruit and dumped it on top of the kids, and made his escape into the theater, while the kids fought over the bags of fruit.  He did not want to be Santa the next year.  

Other on-stage events were on Halloween.  There would be magicians, and scary monsters like the wolf man, Frankenstein, Dracula, the Mummy, and others.  On one occasion, in order to advertise the coming on stage scary presentation of the monsters that night, the lights on the stage were illuminated in the middle of a movie, when a girl came on stage screaming followed by the Wolf man.  The movie stopped.  Wolf man jumped from the stage down in front of the first row of seats as men and women and children screamed and ran away from the stage to go outside the theater.  I was sitting with my cousin Arturo Saldivar on the first row.  Arturo disappeared into the crowd while the author froze on his seat.  After scaring the crowd half way out the theater, the Wolf Man disappeared back into a room next to the stage.  Then the boyfriends, husbands, and sons gathered as one and went to the stage room to “kill” the Wolf Man.  Finally, after much negotiating, the men left as Mama Lolita tried to console all those mothers with crying children.  

On another occasion, an afternoon, on-stage act at the Globo Theater consisted of a magician killing a man with a gun on stage, in front of the audience.  The gun and bullet were inspected by the audience as the gun went from hand to hand.  After he was shot in front of the audience, the “dead man” was put in a wood box and immediately buried in a make-shift grave in the parking lot outside the theater.  The audience followed the coffin as in a procession.  The coffin was lowered into the 6 feet deep hole in the ground and then it was covered with dirt.  That evening, or six hours later, the magician was to revive the “dead” man.  There was talk among family members that the wife of the “dead” man should have insurance in case the man was not brought to life.  Mama Lolita also talked with the wife of the man about the possibility of death.  The wife appeared calm.  At 10 PM , the theater was packed for the show.  The coffin was dug up and brought back on stage. The coffin was stood up in order for the audience to see the “dead man” when it was opened.  He appeared with a face that was sickly looking, purplish/bluish.  The magician started yelling, “I tell you to come back to life!”  “Wake up!”  And he shook the man’s body more and more as he got more panicky, until the “dead” man started moving his arms and blinking his eyes.  

These stage shows were followed by a Frankenstein, Wolf Man, or Mummy movies with the final show ending around mid-night.  These events were always well attended.  

The most important program introduced by the Globo Theater was the “Afficionados” around 1949 and it ran for about three years.  Non-professional contestants from the Hispanic community sang songs and were judged, at first by a panel of influential businessmen, and later by the clapping of approval of the audience.  The influential businessmen were not music experts and were influenced more by the appearance of the person than by the quality of the voice.  Their decisions usually conflicted with those of the audience who booed and yelled cat calls.  The program was held on Wednesday nights and it was carried live on radio station KUNO.  Mr. Tony Gallardo’s orchestra played the music, while the contestants sang.  A very popular and charismatic Jose “Pepe” Tovar from Mexico was the master of ceremonies and the programs became very popular throughout the city of Corpus Christi and surrounding towns.  Mr. Lee H. Scott’s laboratories furnished his products as gifts to all contestants.  The program developed quit rapidly introducing the practice sessions for the program on Sunday mornings.  This was to prevent contestants from going silent in front of the microphone during live broadcastings.  Participants, who won, were later grouped to compete against each other.  The program became so popular, that the last year the program was held around 1952, the big show was held at the Del Mar College Auditorium.  It happened that there were two top winners, something unexpected and unplanned by the promoters of the event.  The winner was to be taken to Mexico City to perform before important recording and movie producers.  One of the top winners was Chelo Silva, who became a successful singer who recorded many songs.  The other winners were a brother and sister singing group.  After what seemed a long time of indecision by the promoters at the Del Mar auditorium, the decision was left up to the band director who selected Ms Silva because she knew how to read music.  There was a loud protest by the audience with name callings, and the program went down from there.  

            Great events at the Globo were the appearance on stage of famous Mexican movie actors.  Some of the most memorable appearances were:  Sara Garcia, Ema Roldan, Sofia Alvarez, Pedro Almendariz, Antonio Badu, Delia Magania, Ramon Almengod, comedian Manoline of Manoline and Shilinski, Angel Infante (brother of Pedro Infante), Gil of El Trio Los Panchos, and other lesser known artists.  Pedro Infante “wanted too much money” to appear in person.

 

Figure 16-    Ema Roldan appeared as the mother in “Los Hijos De Maria Morales.”  Her sons were Pedro Infante and Antonio Badu

 

Figure 16- Ramon Almengod

 

 

Every morning, Dad swept and mopped the theater.  Sometimes he hired kids to help and other times he took me to help him.  Cleaning included not only sweeping around the sitting areas but mopping the entrance, and cleaning the restrooms and the popcorn machine.  At that time, the city had not yet installed a sewage system to that part of the city.  So, a deep septic tank serviced the theater.  During large attendance, the septic tank would overflow and water accumulated below the stage near the front of the first row of seats during the night.  This smelly water had to be drained by buckets to the ditch outside the theater the next morning.  The theater did not have an air conditioning system.  During the summer it would get very hot inside and during the winter, very cold.  Fidel had installed two huge fans to cool the theater in summer, in addition to installing two standing fans at the front of the theater.  On one occasion, one of these fans lost its blades, made some loud noises causing electrical sparks scarring everyone out of the theater.  They ran out screaming that the theater was on fire.  

Because my Dad could not pay me to help him clean the theater, he ran the cartoons for me as I lay down on the stage and watched this humongos screen all by myself.  Popeye, Tom and Jerry, Bugs Bunny, and other cartoons were great!!  To me that huge screen was the biggest screen ever!  

Dad also changed the pictures and advertisements of the movies every other night.  He also pasted new movie advertisements outside the Fernandez Grocery on the corner of 19th and Coleman Streets so people coming out of St. Joseph ’s Church or store would see the advertisements.  He dutifully also mailed the packages of pictures back to the film company as required after the movies were shown.  

One of the reasons Gilberto decided to sell El Globo was that two other theaters in Corpus Christi had to show the new Mexican movies first, before they got to El Globo.  One movie in particular, “El Derecho de Nacer,” or The Right to Life, was shown at El Melba Theater on Leopard Street for several weeks instead of one weekend, because so many people wanted to see it.  That meant that by the time that movie arrived at El Globo, all would have seen it.  So, around 1954, the theater was sold to Rodofo Garza, who had also bought the Fernandez Grocery Store on 19th Street .  

            That was the end of a fairy tale for me – to see all the movies I wanted, and eat all the popcorn and candy I wanted.  I was taken often to the dentist at that time.  I missed those times very much, even during Holy Week, when my mother instructed me I could go to the theater to help, but that I could not watch the screen.  I had to hold a hand to my face to block the view of the screen.  But I could listen to the movie or cartoons.           

 

 

MIDDLE AMERICA

An Afterward to the Michicano by Margarito J. Garcia III, Ph.D.
Ethnolinguistic connection - Nahuatle language in Mexico with the indigenous peoples of Michigan

French castaway in Natchitoches Atakapa Indian slave 


AN AFTERWARD TO THE MICHICANO
One day (a long time ago—in the pre-Internet era) I was a graduate student at the University of Michigan at Ann Arbor chipping away at my master’s degree in social studies education, and so one day I went to what was then called the UofM Graduate Library which was in the middle of the campus. I had gone there to explore what I was told might be a source of data on the demographics of Michigan prior to 1900. One librarian told me that perhaps I might therefore want to look at the census data contained in the volumes (i.e. dusty old books) of census data in the attic area of the UofM Graduate Library.

After climbing some creaky old steps in the library I reached the upper most level of the floors containing books. I came upon what were a number of dusty old dog-eared books that I thought were worthless. Little did I know that that experience might day be an influence on my intellectual, philosophical, ideological, historical, socio-political , and/or ethno-cultural fulcrum! What, you say, could be so powerful an influence on the growth and education of a Chicano geek from West Texas? Well, let me describe further.

Once up in the attic area of the U of M Graduate Library I proceeded to go through each of the volumes of U.S. census data for Michigan for each of the decennial censuses taken for each ten-year period starting with 1850. My goal was to just examine data for the State of Michigan, so I skipped over the data for the 10 states of Texas, New Mexico, Arizona, California, Nevada, Utah, Colorado, and parts of Wyoming, Kansas, and Oklahoma. You see, I was not (at that time) concerned with the states most affected by the Treaty of Guadalupe Hidalgo.

Nevertheless, I went through the U.S. dicennial censuses for 1850, 1860, 1870, 1880, 1890, and 1900 for the State of Michigan making notations on the numbers of persons of Mexican descent in Michigan during those decades. Needless to say, every state in the nation tends to have historical spikes in population every now and then, regardless of what ethnic group one is researching. But I happened to home in on persons of Mexican descent chiefly because I am of Mexican descent, and I also wanted to know about the geographical dispersion of persons of Mexican descent within the state of Michigan.

My findings revealed in essence that starting with 1850 persons of Mexican descent started arriving in Michigan in historically increasing numbers than hitherto reported---what’s more, they dispersed themselves into the cities in Michigan which even unto today have the largest number Spanish-surnamed persons in their population. But for the purpose of my research for the paper I was doing, I did not extrapolate beyond those findings. I called my paper The Michicano---Antecedants of the Chicano in Michigan 1850-1900, and afterwards I had the opportunity to present my research findings at a lecture I was invited to give for a Chicano Studies class at Michigan State University (circa 1976).

But here is the kicker: I did not connect my findings to the impact of the Treaty of Guadalupe Hidalgo on February 2, 1848! I grant you, that that may have been a good idea, but that was not my focus at the time. But now that I am looking at the history of Chicanos on a grander scale, perhaps it would be a good idea to look into whether or not my demographic findings (between 1850 and 1900) for the State of Michigan, might be similar in other states either in the Midwest or West. It’s a research question that remains to be answered.

Might there have been (after El Segundo de Febrero) ever increasing numbers of persons of Mexican descent who were either run off or threatened by death if they did not leave their lands the Southwest? And/or were there other contributing economic reasons to head north in the U.S.? In Michigan, for example, there was the lumber industry, copper mining, railroad building, and construction of cities—could these factors also have contributed to the pulling of persons of Mexican descent to the Midwest? In addition, what role might events in Mexico itself (apart from other factors) have played in encouraging persons of Mexican descent to migrate out of the Southwest between 1850-1900? These questions and more remain to be answered.

I leave you with this closing thought: The impact of The Treaty of Guadalupe Hidalgo in all of its multifaceted ramifications needs to be more fully researched. It may be more important as well to look more stringently into how the treaty has not been implemented. It has been pointed out, for example, that there may be several attorneys who may yet want to take a crack at that issue in court still. I hope, you now know about another reason why February 2, 1848 continues to be important to Chicanos and Chicanas in the U.S.

Armando Rendon adds the following: "I've been working on the Treaty since 1982 but again to little avail--as a legal project it hasn't gotten much traction; only in the 1980s and early 1990s, when I joined an effort spearheaded by the International Indian Treaty Council and went to Geneva a few times to the UN Commission on Human Rights' annual meetings was I able to assert the values of the Treaty. It would take a lot of research, money, time, and commitment to delve into the thesis I put forth and maybe make it work."

So you see what I mean?

Margarito J. Garcia III, Ph.D.
(Su Hermano Chicano)
aicragjm1205@aol.com
(517)894-2881
Copyright 2015

 

 


Dear Mimi, 

There is an ethnolinguistic connection between the Nahuatle language spoken in Mexico with the native language spoke by the indigenous peoples of Michigan (before the white man arrived). "Michoacan" similarly is Nahuatle for "land of many lakes" or "land of much water." "Michigan" is bastardized indigenous Ojibway or Iroquois language for the same thing.

The word "Michigan" is indigenous language for "land of lakes" or "land of many lakes" and came from the phrase "Gitche Gumee." If you read the poem by Longfellow called "The Song of Hiawatha" the poet uses the phrase "By the shores of Gitche Gumee," which got bastardized into "Michigumee, which means land of many lakes to the Ojibway or Iroquois indigenous peoples. (For more information go to: http://en.wikipedia.org/wiki/The_Song_of_Hiawatha)

When the President of Mexico visited Michigan to attend the opening of the Gerald R. Ford library in Grand Rapids, Michigan, he explained the linguistic connection.

Margarito J. Garcia III, Ph.D.
(517)894-2881
Aicragjm1205@aol.com





February 10th, 1721 -- French castaway reaches Natchitoches
On this day in 1721, the castaway François Simars de Bellisle reached the French post at Natchitoches after a year and a half of wandering across Texas. Bellisle was an officer on the Maréchal d'Estrée, which ran aground near Galveston Bay in the autumn of 1719. He and four other men were put ashore to ascertain their position and seek help, but were left behind when the ship floated free and sailed away. That winter the Frenchmen were unable to kill enough game to sustain themselves. One by one, Bellisle's companions died of starvation or exposure. When he at last encountered a band of Atakapa Indians on an island in the bay, they stripped him of his clothing, robbed him of his possessions, and made him a slave. But they fed him, and he remained with them throughout the summer of 1720, traversing "the most beautiful country in the world." When a group of Bidai Indians came to the Atakapa camp, Bellisle managed to write a letter and give it to the visitors with instructions to deliver it to "the first white man" they saw. The letter, passed from tribe to tribe, at last reached Louis Juchereau de Saint-Denis at Fort Saint-Jean-Baptiste (Natchitoches). Saint-Denis sent the Hasinais to rescue the French castaway. Bellisle returned to the Texas coast with Jean Baptiste Bénard de La Harpe in the summer of 1721 and served as an interpreter among the natives, "who were quite surprised at seeing their slave again." Bellisle remained in the Louisiana colony until 1762 and died in Paris the following year.

Source: Texas State Historical Association,  Day by Day . . 



EAST COAST 

Earliest colonization of the Americas were by Spain and Portugal.

Florida Living History


Earliest colonization of the Americas were by Spain and Portugal.

Earliest colonization of the Americas were by Spain and Portugal. Soon other  nations followed. Although the Spanish language was evident during colonial periods, on both the east and west coast, popular U.S. story does not dwell on that reality.

The Sephardic  (Spanish Jews) presence on the east coast was extremely important to velopment of commerce. In September 1654, twenty-three Sephardics arrived in New Amsterdam (New York), forming the nucleus of families who would experience three centuries of power and achievement. The heads of these families were Asser Levy, Abraham Israel De Piza (or Dias), David Israel Faro, Mose Lumbroso, Judith (or Judica) Mercado (or De Mercado, or de Mereda and Ricke (or Rachel) Nunes, and fourteen young people. Soon other Sephardics joined the original group, Salvador Dandrada, Jacob Henriques, Abraham de Lucena and Joseph d'Acosta, and Louis Gomez, Aaron Lopez.

Moses Levy became the first Jew (a Spanish Sephardic) in America to be elected to a public office, and also one of New York's earliest phililanthropists, involved socially and politically. East coast Sephardic supported the Revolutionary cause with voice and purse.

By the late 1700s and early 1800s, German Jews, Ashkenazic, were present on the east coast and marriages between the two Jewish groups, Spanish elite and German immigrants commenced. Some Ashkenazic sounding surnames were actually Sephardic surnames changed during their centuries in Germany, Franco became Franks and Garcia became Grratz. However, names like Baruch and Loeb gained dominance and Splanish surnames lost their visibility on the east coast, until more recent history.

Information extracted by Editor Mimi from the book:  
The Grandees, the Story of America's Sephardic Elite by Stephen Birmingham, (c) l1971



January 2015,   
Vol 6, Issue 1

We invite you to explore our website for more information about FLH:  www.floridalivinghistory.org.  If you have questions or comments, please contact Florida Living History, Inc. at info@floridalivinghistory.org.

Florida Living History, Inc. (FLH) is a non-profit 501(c)(3) organization dedicated to educating the public about Florida's colonial and territorial history, from the time of Don Juan Ponce de León's first landing in 1513 to the time of Florida's statehood in 1845, using living history programs, demonstrations, and re-created portrayals of significant historical events.

 

FLH strives for high standards in historical interpretation and supports educational initiatives that promote a greater understanding and appreciation of Florida's, and America's, rich and diverse heritage.   

The current member units of Florida Living History, Inc. are: 
La Compañía de Juan Ponce de León / The Company of Juan Ponce de León (c. 1513-1521) 
Los Compañeros de la Cocina / The Companions of the Kitchen (c. 1513-1704) 
Alondra - Interpreting the Music of Colonial Florida (c. 1565-1821) 
La Compañía de Santiago / The Company of St. James (c. 1565) 
Theater with a Mission (16th and 17th century) 
Los Presidiales de San Agustín / The Presidiales of St. Augustine (c. 1672-1763) 



AFRICAN-AMERICAN

Having Our Say, Sarah and A. Elizabeth Delany with Amy Hill Hearth
Finding the Way to Freedom
Principles of Kwanzaa
 
Editor Mimi:  The book cover on the left gives the publication date as 1993, but I was just introduced to it by Nancy Sink.  The book is  charming, fun, bestseller. It is presented through alternately chapters of interviews between the two sisters. They sometimes comment on the same event, but with a different perspective and attitude. I thoroughly enjoyed it.   You will too.  

Editorial Reviews
Amazon.com Review: "I never thought I'd see the day that the world would want to hear what two old Negro women have to say," says Bessie Delany. But Bessie and her sister, Sadie, born in 1893 and 1891, saw plenty, by eating a low-fat, high-vegetable diet and outliving the "old Rebby [rebel] boys" who once almost lynched Sadie. This remarkable memoir was a long-running bestseller, spawning a Broadway play and adding to their list of seasoned acquaintances (Marian Anderson, Langston Hughes, Paul Robeson, Cab Calloway) such spring chickens as Hillary Clinton. Born to a former slave whose owners broke the law by teaching him to read, the sisters got a solid education. North Carolina was paradise--despite the Rebbies--until Jim Crow reared its hideous head. The girls had loved to ride in the front of the trolley because the wind in their hair made them feel free, but one day the conductor sadly ordered them to the back. The family moved to New York, where Bessie became the town's second black woman dentist and Sadie the first black woman home-ec teacher. They befriended everyone who was anyone in the Harlem Renaissance (their brother won the 1925 Congressional primary there), pursued careers instead of husbands, and lived peacefully together, despite their differences. Sadie was more peaceable, like Booker T. Washington, while Bessie was a W.E.B. Du Bois-style militant.

They're funny: Bessie notes that blacks must be sharp to get ahead, "But if you're average and white, honey, you can go far. Just look at Dan Quayle. If that boy was colored he'd be washing dishes somewhere." And they are wise: Sadie says, "Life is short, and it's up to you to make it sweet." --This text refers to the Paperback edition.

From Publishers Weekly: In this remarkable and charming oral history, two lively and perspicacious sisters, aged 101 and 103, reflect on their rich family life and their careers as pioneering African American professionals. Brief chapters capture Sadie's warm voice ("Now, I was a 'mama's child' ") and Bessie's fiestiness ("I'm alive out of sheer determination, honey!"). The unmarried sisters, who live together, tell of growing up on the campus of a black college in Raleigh, N.C., where their father was an Episcopal priest, and of being too independent for the men who courted them. With parental influence far stronger than that of Jim Crow, they joined professions--Sadie teaching domestic science, Bessie practicing dentistry. In 1920s Harlem they mixed with black activists and later were among the first to integrate the New York City suburb of Mount Vernon. While their account of the last 40 years is sketchy, their observations about everything from black identity to their yoga exercises make them worthwhile company. Freelancer Hearth, who wrote an initial story on the sisters in the New York Times in 1991, has deftly shaped and contextualized their reflections. Photos. 35,000 first printing; first serial to American Heritage; BOMC alternate. 

Copyright 1993 Reed Business Information, Inc. --This text refers to the Hardcover edition
Annie Elizabeth Delany died September 25, 1995, Mount Vernon, New York.
Sarah (Sadie) Delay died January 26, 1999, Mount Vernon, New York.

 



Finding the Way to Freedom
Major Event for the Florida Living History, Inc. was a January event, Finding the Way to Freedom.
America's original "Underground Railroad" began in the 17th century and extended from the English colonies of Carolina and Virginia to Spanish Florida. Enslaved Africans on the English plantations fled from bondage south-ward to liberty in St. Augustine and the fortified town of Gracia Real de Santa Teresa de Mose (mo-SAY), the first, legally sanctioned free black settlement in the continental U.S., established in 1738. 

But how did these refugees find their way through the trackless forests, marshes, and swamps of the Southeast? Peter Cowdrey, noted educator, curator, and authority on colonial Florida navigation, discussed and demonstrated how the fleeing slaves' knowledge of the land and stars - along with the aid of local Native Americans - helped them journey south to Florida and freedom!

Fort Mose Historic State Park, located at 15 Fort Mose Trail, is the site of the first, legally sanctioned free black settlement in the continental U.S., founded in 1738. Admission to this heritage Event is free of charge to the public. There is a Museum admission fee of $2 per adult. Children, ages 5 and younger, are free.

On Saturday, January 17, 2015, Florida Living History, Inc. (www.floridalivinghistory.org), in partnership with Fort Mose Historic State Park (www.floridastateparks.org/fortmose/), 
the Fort Mose Historical Society (www.fortmose.org/),
and the National Park Service's Castillo de San Marcos National Monument (www.nps.gov/casa/ ) 
presented 18th-century, historical interpretation at Fort Mose Historic State Park in St. Augustine, Florida. 


February 2015 
Vol 6, Issue 2 


Kwanzaa is a week-long celebration held in the United States and in other nations of the Western African diaspora in the Americas. The celebration honors African heritage in African-American culture, and is observed from December 26 to January 1, culminating in a feast and gift-giving.[1] Kwanzaa has seven core principles (Nguzo Saba). It was created by Maulana Karenga, and was first celebrated in 1966–67.

History and etymology
Maulana Karenga created Kwanzaa in 1965 as the first specifically African-American holiday.[2] According to Karenga, the name Kwanzaa derives from theSwahili phrase matunda ya kwanza, meaning "first fruits of the harvest".[citation needed] The choice of Swahili, an East African language, reflects its status as a symbol of Pan-Africanism, especially in the 1960s, although most East African nations were not involved in the Atlantic slave trade that brought African people to America.[3]Kwanzaa is a celebration that has its roots in the black nationalist movement of the 1960s, and was established as a means to help African Americans reconnect with their African cultural and historical heritage by uniting in meditation and study of African traditions and Nguzo Saba, the "seven principles of African Heritage" which Karenga said "is a communitarian African philosophy".During the early years of Kwanzaa, Karenga said that it was meant to be an "oppositional alternative" to Christmas.[4] However, as Kwanzaa gained mainstream adherents, Karenga altered his position so that practicing Christians would not be alienated, then stating in the 1997 Kwanzaa: A Celebration of Family, Community, and Culture, "Kwanzaa was not created to give people an alternative to their own religion or religious holiday." Many African Americans who celebrate Kwanzaa do so in addition to observing Christmas.[5]

Kwanzaa celebrates what its founder called the seven principles of Kwanzaa, or Nguzo Saba (originally Nguzu Saba—the seven principles of African Heritage), which Karenga said "is a communitarian African philosophy," consisting of what Karenga called "the best of African thought and practice in constant exchange with the world." 

These seven principles comprise *Kawaida, a Swahili term for tradition and reason. Each of the seven days of Kwanzaa is dedicated to one of the following principles, as follows:

Umoja (Unity
): To strive for and to maintain unity in the family, community, nation, and race.
Kujichagulia (Self-Determination): To define ourselves, name ourselves, create for ourselves, and speak for ourselves.
Ujima (Collective Work and Responsibility): To build and maintain our community together and make our brothers' and sisters' problems our problems, and to solve them together.
Ujamaa (Cooperative Economics): To build and maintain our own stores, shops, and other businesses and to profit from them together.
Nia (Purpose): To make our collective vocation the building and developing of our community in order to restore our people to their traditional greatness.
Kuumba (Creativity): To do always as much as we can, in the way we can, in order to leave our community more beautiful and beneficial than we inherited it.
Imani (Faith): To believe with all our hearts in our people, our parents, our teachers, our leaders, and the righteousness and victory of our struggle.


INDIGENOUS


Fr. Antonio Margil's Contribution to the Birth of European Texas
A ‘Lady in Blue’ Instructs Indians in the Southwest by Margaret C. Galitzin



Fr. Antonio Margil's Contribution to the Birth of European Texas

(NOTE: According to Dr. Henry J. Casso, 
Fr. Antonio Margil is considered the patron saint of Texas, Jerry Lujan, Feb 11, 2015)


First Mission in Texas, 1632 

Although he is not nearly enough known or appreciated, ANTONIO MARGIL DE JESUS is one of the most famous and important missionaries to labor on the American Continent. His works centered in Mexico, Central America and Spanish Texas but influenced a far greater area. He was instrumental in the founding of three colleges, hundreds of missions, thousands of the ways of the cross, several hospices, forts and towns, plus male and female convents – many of these still operate after more than 300 years. 

Born in Valencia, Spain, August 18, 1657, he entered the Franciscan Order April 22, 1673 at 16 years of age. He studied and preached in Spain for 10 years, then volunteered for missionary service among the Indians of America. With a small group of twenty-five other religious from Spain, he arrived at Vera Cruz, Mexico, June 6, 1683 at age 26. From here, he began walking; stopping to preach to Indian tribes along the way, finally arriving at the ancient Convent of San Francisco de Assisi in Mexico City, the building of which had been financed by the conqueror of the Aztecs, Cortez himself. From here, he continued to walk on to the mountain town of Queretaro, where he co-founded America’s first religious college. Then he walked all the way down to Central America. Here, he preached to the Indians in all of the countries from the Yucatan to Costa Rica. While here, he established his second college at Antigua, Guatemala. He is called “the Apostle of Guatemala” to this day. After several years of service in Central America, he was called to come back to Mexico and establish a college high in the Sierra de los Gardas (fat) Mountains. It would be named Nuestra Señora Guadalupe de Zacatecas – this was his third college. He was appointed its first guardian but soon left to preach to the Indians near the Texas boarder. While on this mission trip, on the Mexican side south of the Rio Grande, it came time to complete his and others plans to go build missions and settle Eastern Texas – then called Northern Mexico, and to establish a buffer against the French who were intruding on this territory, and to stop other ”foreign” religions from entering. 

This entrada (entrance) had been previously well planned by the Spanish king, his Viceroy, the college at Zacatecas and the college at Queretaro who would equally share the missions. The Viceroy (Vice King) in Mexico City provided a twenty-five man military contingent and the livestock for this venture. The military leader was Captain Domingo Ramón and the two religious leaders were Fathers Isidro Félix de Espinosa and Antonio Margil de Jesus. He was now 59 years old. The staging ground was at the mission and presidio located at present Guererro, Mexico just south of the Rio Grande called San Juan Bautista. While all were assembling here, Fr. Margil became deathly ill and the large entrada had to leave him behind with three priests and brothers who stayed with him, fully expecting him to die. 

Saying their goodbyes and blessing Margil, the main group began its journey into Texas on April 24, 1716, traveling along the ancient El Camino de los Tejas Trail (Road to the Tejas Indians of East Texas). Upon their arrival and meeting the first Indians, there were celebrations from both sides, then they immediately began building grass missions, Caddo Indian style, with the help of each local tribe that had asked for one. Some missions served more than one tribe. The first to be built was for the Neche (Neches) tribe located on the east side of the Neches River near the present Indian mounds west of the town of Alto. It replaced the old Tejas mission of 1690 that had been built on the west side of the river. Working their way across East Texas, they quickly built three more missions near present towns of Cushing, Douglass and at Nacogdoches. Almost immediately after the opening of the Guadalupe mission at Nacogdoches, Fr. Margil arrived in East Texas appearing at Nacogdoches in July 1716, in record time, totally and miraculously well. 

Fr. Margil is credited with several miracles while in Eastern Texas, one of which was the Oho de Padre Margil-Springs of Fr. Margil, at Nacogdoches. Living here for about one year, he immediately set to work rebuilding the Indian made grass mission, planting, making things for the mission and learning the Indian’s language. The next Spring (1717), Fr. Margil opened two more missions. The first was for the Adais tribe near present Robeline, Louisiana (near Natchitoches), but then part of Spanish Texas. Here he erected the first church in what would become part of Louisiana and Los Adaes would soon become the first capitol of Texas, not Washington- on- the Brazos, or Houston, or Austin. After he left Los Adaes, he established a mission just south of present San Augustine, Texas and named it Nuestra Señora de los Dolores where he decided to stay after leaving Nacogdoches. 

In 1719, an attack was made upon Los Adaes, the most easterly mission, by a few French soldiers from their post at Natchitoches, Louisiana, only 16 miles away. These soldiers brought a false rumor that a hundred French troops from Florida were on their way to destroy all six missions. The Spanish only had twenty-five very inadequate soldiers mostly consisting of poorly trained and armed boys and old men. After sending a rider with a frantic message to the new military post at San Antonio asking for reinforcements which did not come, and after two months of camping west of the Neches River, waiting, deliberation and living in confusion, all Spanish in East Texas, including the reluctant priest, set out on the arduous and deadly journey to the new frontier mission and fort on the San Antonio River – now known as the Alamo. East Texas was totally vacated only this one time in its history. They would remain there beginning in October 1719 and were returned to their homes and East Texas missions in April 1721 – one year and seven months later. 

While the East Texans waited on the San Antonio River for help to come to their aid and to take them back , the ever-busy Fr. Margil established two more missions. One is located in San Antonio and is known as the most beautiful mission in Texas and ranks among the most beautiful in the United States. Today, it is simply called “San Jose”. His last mission was established near the Gulf Coast below present Victoria and was named Our Lady of the Bay-“La Bahia”. It was later moved and is now located at Goliad. Help came in 1721, led by the Marques de San Miguel de Aguayo, Governor of Coahuila and Texas -Texas had no governor yet, but would soon have its first one located at Los Adaes. 

Aguayo had volunteered to gather a new, larger entrada (entrance) to re-establish the East Texas colonies and missions, and to establish a new, larger presidio at los Adais, at his own expense. The king gladly accepted this offer and Aguayo immediately began gathering thousands of more head of livestock, plus more soldiers and settlers. All this new entrada, including Fr. Margil, Fr. Espinosa and most of the original group were accompanied back to East Texas. Four of their old missions were reopened and two were relocated and rebuilt. With this new strength to back him up, Aguayo put the French trader, St. Denis, a smuggler according to Spanish law, on notice to stay out of Texas and all six missions begin operating again. This time, Fr. Margil moved to Los Adaes after it was reopened and a one hundred man fort was built there. Texas, including this part which is now in Louisiana, has been settled ever since. This was the real beginning of European Texas. 

There are many Spanish descendants of these mission settlements still living in East Texas and Western Louisiana today. A vast amount of the imported livestock went feral (wild) and multiplied, and within 50 years Texas would become known as the land of cattle, with its famous cattle drives. The first cattle drives went to Louisiana., not Kansas, etc. 

After nearly six years (five years and nine months) of service in Texas, in April 1722 Fr. Margil was called to come back to his college at Zacatecas. Returning, he soon visited the Vice Roy at Mexico City, pleading for more support of his East Texas missions and did more missionary work among the Indians near Zacatecas in Mexico, but soon became extremely ill. In great pain and winding his way back to Mexico City for treatment, he returned to the old Convent of St Francis of Assisi in Mexico City where he had started his work in America so many years before. The nuns made a valiant attempt to save him, but he died August 6, 1726 after giving 43 years of intense service in the Americas. 

Today, after having been buried several times in various places, he is finally interred at the church of his college at Zacatecas. Fr. Margil’s legacy in Texas included the 1716 entrada into East Texas, which was, as mentioned, the actual beginning of European Texas and for this reason, Fr. Margil was one of the founders of Texas. He helped bring the families, whose descendants were the original pioneers and first native European Texans. This entrada introduced the large amount of livestock, which were the beginning of the great Texas ranching industry. From this, grew the massive cattle drives of the 1870-1880’s. And, Fr. Margil brought religion and civilization to that far off region of Northern Mexico, now called Texas and even to Louisiana where he also preached. 

This Catholic population exists to this day. He walked to all the scattered regions that he served—it has been estimated that he walked eighty thousand miles in the New World. He wrote to a friend that he hoped he would die in East Texas. He loved the Caddoan Indians, the solitude of the great piney woods of East Texas, and wanted it to be his permanent home, but this was not to be. He labored forty- three years on the American Continent then was nominated for sainthood shortly after his death and was venerated in 1836. This process actively continues to this day. When this occurs, he will be Texas’ only saint.

Sources: C. E. Castañeda, Our Catholic Heritage, II (1936); William H. Oberste, The Restless Friar, Venerable Fray Antonio Margil de Jesus, Missionary to the Americas (1970); H. Gordon Pettey, Ph.D, In Search of a Saint (2008). Go to texashistoricalpress.org.





A ‘Lady in Blue’ Instructs Indians
in the Southwest


By
Margaret C. Galitzin

 

The Spanish soldiers and missionaries had been exploring our vast Southwest for almost one century when the Pilgrims, members of a radical Protestant sect, established their first stable colony at Plymouth Rock in 1620. Unlike those Puritans, who aimed only to find a safe place for their sect to prosper, the Spaniards had a dual mission. They definitely aimed to explore and settle the West, but another mission of equal import to the Crown was to convert the native Indians to the Catholic Faith.

By 1598 the Franciscan friars who accompanied the Spanish explorers and settlers had established a chain of missions to work with the Pueblo Indians and other tribes in the unsettled Colony of New Mexico. In 1623, Fray Alonso de Benavides arrived from Mexico to the Santa Fe Mission as the first Superior of the Franciscan Missions of New Mexico and the first commissioner of the Inquisition for the Colony. He was known not only for his capacity and energy, but also for his great missionary zeal.

He arrived with a small reinforcement of other Franciscan friars who would embark on the dangerous missionary labor in the expansive, unsettled territory of New Mexico. As in so many epic works in History, a few men, moved by supernatural zeal for the cause of God, undertook a work much larger than their human forces.

One of the most fascinating episodes of this time involves the missionary efforts of a Spanish Abbess who worked in New Mexico, Arizona and Texas from 1620 to 1631. She instructed various Indian tribes in the Catholic Faith and told them how to find the Franciscan Mission to ask for priests to come to baptize their people. Her name was Mother Mary of Jesus of Agreda, a Conceptionist nun who, nonetheless, never left her Convent in Spain.

An Abbess living in Spain bilocates to America

Without leaving her convent in Spain Mother Mary of Agreda instructed Indians in the U.S.
Her extraordinary bilocations to the New World were a source of wonder to the Spanish Church and Crown. The authenticity of the miracle of her more than 500 visits to America was carefully examined and documented by the proper authorities to ensure that there was no fraud or error. She was also carefully examined twice by the Inquisition in the years 1635 and 1650.

In his Memorial of 1630, a report on the state of the missions and colony, Fr. Benavides made a precise account of the Indians who had been instructed by the “Lady in Blue.” His Memorial of 1634, written after he had met and visited with Mother Mary of Agreda in 1631, also describes that meeting and his favorable impressions of the Conceptionist Abbess (see Part Two). When he left Agreda, Fr. Benavides asked Mary of Agreda to write a letter addressed to the missionaries of the New World. Her words inspired religious to labor in the American missionary fields for many years to come.
That Mary of Agreda played an influential role in our country is undeniable. Some years later Fr. Eusebio Kino found old Indians in New Mexico and Arizona who told stories about how a beautiful white woman dressed in blue had spoken to them about the Catholic Faith. Fr. Junipero Serra wrote that it was the “Seraphic Mother Mary of Jesus” who had inspired him to work in the vineyard of the Lord in California. (1)

Today Mother Mary of Agreda is better known for her momentous work on the life of the Blessed Virgin Mary, The Mystical City of God. Perhaps one reason that American Catholics know so little about her well-documented bilocations to America is because for centuries Friar Benavides' Memorials were concealed in the Archives of the Propaganda Fide in Rome and unknown to the English speaking world. His expanded 1634 Memorial was only translated into English and made available to the public in 1945. (2) Many of the details from this article were taken from that document, as well as from several scholarly articles on the topic. (3)

A command for an inquiry

In 1627, Fr. Sebastian Marcilla, the confessor of Mother Mary of Agreda in Spain, sent a report about her work among the American Indians to the Archbishop of Mexico, Francisco de Manso. He told the Prelate that the young Abbess – age 25 - said that she was visiting Indian villages in New Mexico in some supernatural manner and was teaching the natives the Catholic Faith. Even though she spoke Spanish, the Indians understood her, and she understood them when they replied in their native dialect. The confessor had a favorable impression of the Conceptionist nun and was inclined to believe her words.

The Archbishop ordered Fr. Benavides, who was being transferred from New Spain to New Mexico, to make a careful inquiry to be carried out “with the exactness, faithfulness and devotion that such a grave matter requires.” It is noteworthy that Fr. Benavides had been invested with two offices in New Mexico – that of Superior and that of Inquisitor – and had all the resources available to make a serious inquiry.

The Archbishop asked that he should find out whether new tribes - the Tejas [Texans], Chillescas, Jumanos and Caburcos - already had “some knowledge of the Faith” and “in what manner and by what means Our Lord has manifested it.”

  Mary of Agreda teaching the Indians
Indians requesting Baptism

In the summer of 1629, a delegation of 50 Jumanos arrived at Isleta, a Pueblo mission near present day Albuquerque, requesting priests to return with them and baptize their people. The Jumanos were an as yet uncatechized tribe who hunted and traded over a wide area in the Plains east of New Mexico – today the Panhandle or South Plains region of Texas.

For the past six years, smaller delegations of Jumanos had come at about the same time to Isleta to speak to Fr. Juan de Salas, a much respected missionary who had established the church in Isleta in 1613. Each year, the Indians made the same plea and spoke about a woman who had sent them. They were the first to report the visits of the “Lady in Blue.” But the story was disregarded as impossible.

To travel from Isleta to the eastern Plains was a long and dangerous trek – over 300 miles through the hostile lands of the Apache. At that time, the missionaries lacked both the priests and the necessary soldiers to make the trip and establish a new outpost, so the mission to the Jumanos was delayed.

This year, when the Jumanos party arrived, Fr. De Salas was at the chapter meeting at the Franciscan headquarters in Santo Domingo. A messenger was sent to him with the news about the delegation, and he informed the new Superior about the strange story of a lady who was supposedly teaching the Catholic faith to the Indians.

Fr. Benavides, who had received specific instructions from the Franciscan general regarding this very topic, was very interested to know more. He decided to return with Fr. De Salas to Isleta in order to question the Indian party and ask how they had come to have knowledge of the Faith.

In his Memorial to Pope Urban VIII, he reported the results of his inquiry:

“We called the Jumanos to the monastery and asked them their reason for coming every year to ask for baptism with such insistence. Seeing a portrait of Mother Luisa [another Spanish Franciscan sister in Spain with a reputation for holiness] in the monastery, they said, ‘A woman in similar garb wanders among us there, always preaching, but her face is not old like this, but young and beautiful.’

“Asked why they had not told us this before, they answered, ‘Because you did not ask, and we thought she was here also.’”

The Indians called the woman the “Lady in Blue” because of the blue mantle she wore. She would appear among them, the Jumanos representatives said, and instruct them about the true God and His holy law. The party, which included 12 chiefs, included representatives of other tribes, allies of the Jumanos. In Fr. Benavides’s 1630 Memorial, he notes that they told him “a woman used to preach to each one of them in his own tongue” [emphasis added].

It was this woman who had insisted they should ask the missionaries to be baptized and told them how to find them. At times, they said, the 'Lady in Blue' was hidden from them, and they did not know where she went or how to find her.

Missionaries find a field ready for harvest

Fr. Benavides sent two missionaries, Fr. Juan de Salas and Fr. Diego López, accompanied by three soldiers, on the apostolic mission to the Jumanos. After traveling several hundred miles east through the dangerous Apache territory, the weary expedition was met by a dozen Indians from the Jumanos tribe. They had been sent to greet them and accompany them on the last few days journey, they affirmed, by the 'Lady in Blue' who had alerted them of their proximity.

The Church of Corpus Christi at the Isleta Mission, the oldest operating church in the U.S.

As the friars drew near the tribe, they saw in amazement a procession of men, women and children coming to meet them. At its head were Indians carrying two crosses decorated with garlands of flowers. With great respect the Indians kissed the crucifixes the Franciscans wore around their necks.

“They learned from the Indians that the same nun had instructed them as to how they should come out in procession to receive them, and she had helped them to decorate the crosses," Fr. Benavides wrote in his Memorial. Many of the Indians immediately began to clamor to be baptized.

The missionaries found that the Indians were already instructed in the Faith and eager to learn more. 
Their astonishment increased as messengers arrived from neighboring Indian tribes who pleaded for the priests to come to them also. They said that the same lady in blue had catechized them and told them to seek out the missionaries for baptism.

After a while the missionaries had to return to the San Antonio Mission to report to Fr. Benavides the astounding things they had found before he traveled to New Spain, where he would report to the Archbishop and Viceroy on the missionary work and potential in New Mexico.

A great miracle

Before they left, Fr. Juan de Salas told them that, until new missionaries arrived, “they should flock every day, as they were wont, to pray before a Cross which they had set up on a pedestal.”

But this did not satisfy the Jumanos Chief, who entreated the priests to cure the sick, “for you are priests of God and can do much with that holy cross.”

The infirm, numbering about 200, were brought together in one place. The priests made the Sign of the Cross over them, read the Gospel according to St. Luke and invoked Our Lady and St. Francis. To reward their faith and prepare the way for great conversions, God worked a miracle. All the sick arose healed. Amid great rejoicing, the missionaries left the village to begin the long and risky return journey to New Mexico.

Along the way, they were met by “ambassadors” from other tribes, the Quiviras and Aixaos. These Indians also asked for the priests to come to baptize their people and told them the 'Lady in Blue' had told them where to find the missionaries. These ambassadors accompanied the priests to New Mexico.

Report to the Viceroy and Archbishop

The missionaries returned shortly before Fr. Benavides departure for Mexico. When he heard the extraordinary account of what the missionaries had found, he included the story of the “Lady in Blue” and her miraculous work to convert the Jumanos in his report.

Mary of Agreda is better known for her work The Mystical City of God
His Memorial of 1630 gives a careful description of the missionary work that had been accomplished in the New Mexico Colony. The 111-page document described over 60,000 Christianized natives residing in 90 pueblos, divided into 25 districts.

The Viceroy and Archbishop Francisco de Manso were very impressed with his account and dispatched him to Madrid "to inform his Majesty, as the head of all, of the notable and unusual things that were happening.”

There were many pressing matters pertaining to the Mission Colonies that Fr. Benavides needed to address with the authorities in Spain. He also hoped to meet Mother Mary of Agreda in order to question her and learn for certain if she were the 'Lady in Blue' who had brought the Gospel of Christ over the oceans to the Indians of New Mexico.

1. Francisco Palou, Evangelista de la Mar Pacífico, ed. by M. Aguilar, Madrid, 1944. p. 25.
2. The Benavides Memorial of 1634, trans with notes by F. W. Hodge, G. P. Hammond and Agapito Rey, Albuquerque, 1945.
3. Donahue, William H., “Mary of Agreda and the Southwest United States,” The Americas, Vol. 9, No. 3 (Jan., 1953), pp. 291-314; Nancy P Hickerson, “The Visits of the “Lady in Blue’: An Episode in the History of the South Plains, 1629,” Journal of Anthropological Research 46.1 (Spring 1990), pp. 67-90

Mary of Agreda - A ’Lady in Blue’ Instructs the Indians in the Southwest by Margaret Galitzin

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Mary of Agreda Describes Her Travels

Margaret C. Galitzin

One of the most remarkable episodes in the early history of the Southwest is the bilocation of Mother Mary of Agreda to New Mexico and Texas. Her visits are confirmed by Fr. Benavides, the Franciscan Superior of the New Mexico Colony, in a report that describes the miraculous conversion of the Jumanos and their neighbors, who were catechized by the Lady in Blue. On the orders of the Archbishop of New Spain, he traveled to Spain in 1630 to deliver his report to the King and the Franciscan General.

On the first of August in 1630, Fr. Benevides arrived in Spain and reported to the Franciscan Father General, Fray Bernardino de Sena, Bishop of Viseo. The Father General had already been informed about the bilocations of Mother Mary of Agreda by her confessor. He had made a personal visit to her Convent eight years earlier, and she had spoken candidly to him about these marvels. He was favorably impressed with the Abbess, whose Convent was known for its piety, devotion and fidelity to the rule.

A statue of Ven. Mary of Agreda in the Conceptionist habit with its blue cloak
The presence of Fr. Benevides in Spain was opportune to ascertain the veracity of her bilocations. He would be able to speak with Mother Mary of Jesus and ask her questions about the missions, the Indians, and the country that only someone who had been there could know. As an inquisitor and administrator of exceptional capacity, his opinion would have great weight in determining if Mary of Agreda was indeed the “Lady in Blue.”

In April of 1631, the Father General sent him to Agreda with the authority to oblige the Abbess under her vow of obedience to reveal to him everything relating to her miraculous visits to the Indians in the New World.

When Fr. Benevides reached Agreda, he first contacted the Provincial, Fr. Sebastian Marcilla, and the nun’s confessor, Fr. Andrés de la Torre. The three went to the Immaculate Conception Convent to question Mother Mary of Jesus. The account of their visit is documented by Fr. Benevides, who describes his first impression of the Abbess:
“Before saying anything else, I state that the said Mother Mary of Jesus, at present Abbess of the Convent of La Concepción, is almost 29 years of age, with a handsome face, a very clear and rosy complexion and large black eyes.

"The fashion of her habit …. is simple like ours, that is, of coarse brown sackcloth worn next to the body without any other tunic. Over this brown habit is one of heavy white sackcloth, with a scapulary of the same and the cord of our Father St. Francis. Over the scapulary is the rosary. They wear no shoes or other footwear except boards bound to their feet or some straw sandals. The mantle is of heavy blue sackcloth and the veil is black.” (Memorial, p. 479 - See footnote 1, Part 1)

It was this blue cloak of the Conceptionist Order that had inspired the Indians to call her the “Lady in Blue.”

The account of Mary of Agreda


Mary of Agreda obediently told the three priests all that concerned her visits to the Indians of America. Since she was a child, she said, she had been inspired to pray for the Indians in New Spain, whose souls would be lost unless they converted to the one true Faith.

The Jumanos Indians in southwest Texas were the first to tell about the lady in blue who visited them

undefinedThen Our Lord began to show her more distinctly in visions those provinces He desired to be converted. She observed the appearance of the people, their barbaric condition of life and customs, and their need for priests to instruct them in the Faith. In one of these visions, Our Lord singled out the Indians of New Mexico and told her he desired to convert them and other remote “kingdoms” of that area. This inspired her to pray and sacrifice even more fervently for these souls across the Ocean.

On one occasion, while praying for them, Our Lord unexpectedly transported her in a kind of ecstasy. Without perceiving the means, it seemed to her that she was in a different region and climate, amid those very Indians she had seen before only in visions. It seemed to her that she saw them with her eyes and felt the warmer temperature of the land. 
All her senses were affected by the change of place.

Then Our Lord commanded her to fulfill her charitable desires, and she began to preach the Catholic Faith to those people. She would preach to them in her own Spanish language, and the Indians understood her as if it were their own language. She could also understand what they said to her.

Returning from her trance, she found herself in the same place where it overtook her. This happened to her in 1620.

Subsequently, in the next 11 years that miracle was repeated more than 500 times, sometimes with three or four visits in one day. On these occasions, she said, it seemed to her “that through her words and the miracles God wrought in confirmation of them, an extensive kingdom and its leader were being brought to the Holy Faith.”

She was not always received well. Several times, she suffered torture and wasn left for dead at the hands of Indians who had been provoked to violence by the shamans, the Indian witch doctors. To the astonishment of the Indians, she would return, and this and other wonders she worked through the mercy of Our Lord helped to persuade them she was preaching the truth.

As she passed in that supernatural flight through New Mexico, she would also see the Franciscans who were working for their conversion. That is how she was able to advise the Jumanos, who lived 300 miles from the mission, where they should go to find the Franciscans. They went at the command of Mother Mary of Jesus and following her specific directions.

A careful inquiry

Hearing the words of Mother Mary of Jesus, the missionary priest was much moved. To verify the truth of her account, he asked her specific questions about the area, if she could identify certain landmarks and describe the other missionaries, as well as specific Indians. “She told me many particularities of that land that even I had forgotten and she brought them to my memory,” he noted. She also described the features and individual traits of the missionaries and various Indians, with details that only a person who had been in New Spain could know.

                                                   Immaculate Conception Convent in Agreda

In a letter of May 1631 he wrote to the Father General:

“She told me all we know that has happened to our brothers and fathers, Fray Juan de Salas and Fray Diego Lopez, in their journey to the Jumanos. … She gave me their full descriptions, adding that she assisted them. She knows Captain Tuerto [a Jumano chief] very well, giving a detailed description of him and of the others.” He concluded, “She has preached in person our Holy Catholic Faith in every nation, particularly in our New Mexico. “

Fr. Benavides had other talks with Mother Mary of Jesus before he left. He became convinced that she was the “Lady in Blue” who had traveled to America to teach the Indians. It was not just her words, but her way of being that impressed him. He had formed a high opinion of the sanctity and piety of that Conceptionist nun who was favored with many mystical gifts and would write The Mystical City of God: The Life of the Blessed Virgin Mary.

Bilocation to America

How did these mysterious transports to America take place? When Mother Mary of Jesus was questioned as to whether she was carried away bodily or in spirit, she said she did not know. What she knew was that she saw these lands and different tribes; she felt the change in climate and temperature; she experienced pain when the Indians turned on her and persecuted her. On one occasion it seemed to her that she distributed rosaries among the Indians. In fact, she had a number of rosaries with her in her cell, but later, coming out of her mystical state, she did not find them.

She was certain that her work in New Mexico among the Indians was not a delusion. In her humility, she affirmed repeatedly that she was inclined to believe an Angel passed in her form to catechize the Indians, as a sign from Our Lord of the effects of prayer.

This was not the opinion of the Prelates who examined her. They were convinced that she was transported bodily because of what was clearly manifested to all her senses on those occasions. Satisfied with the spirituality of the Abbess, Fr. Benevides confirmed the opinion of her confessor, stating that he believed she was carried bodily to New Mexico and Texas, where she catechized the Indians.

Her letter to the American missionaries

Before he left Agreda, Fr. Benevides asked Mother Mary of Jesus to write a letter to the missionaries to encourage them in their work.


Mary of Agreda's signature on the letter addressed to the missionaries in America

In it, she described other kingdoms of Indians that had not yet been discovered, and encouraged the friars to continue their blessed labors of conversion. She told the missionaries how pleasing and acceptable their work and sacrifices were to God. Even though she was privileged to bring the Religion of Christ to the Indians, she said, she did not have the great merit of the missionaries, who underwent such tremendous hardships and sufferings.

Our Lord was “highly pleased by the conversion of souls,” she wrote. “I can assure you that the Blessed Ones envy you, if envy could exist among them, which is impossible, but I am stating it thus according to our mode of expression. If they could forsake their eternal bliss to accompany you in those conversions, they would do it.” Such was the great value of saving souls won by the Precious Blood of Christ, she concluded.

This letter, which you can read in full here, was destined to inspire many Franciscan missionaries in their work among the Indians in the Southwest and California.

Mary of Agreda describes her travels to America by Margaret Galitzin

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Mary of Agreda's Letter to the Missionaries in America

Copy of the account which the Blessed Mother María de Jesus
Writes to the Said Friars of New Mexico (1)

I obey what Your Reverence, our Father General; our father, Fray Sebastian Marcilla, Provincial of this holy Province of Burgos; our father, Fray Francisco Andres de la Torre, who is the one who governs my soul; and Your Reverence, my Father Custodian for New Mexico, have asked me to tell in your name. That is, whether that which is contained in these notebooks is what I have said, discussed, consulted, and talked about to Your Reverence concerning what the mercy of God and His just and immutable decisions have worked in my simple heart. Perhaps He chooses the most insignificant and unworthy indi¬vidual to show the strength of His mighty hand so that the living may know that all things derive from the hand of the Father of Light dwelling on high, and that we attain everything through the power and strength of the Almighty.

And so I say that this is what befell me in the provinces of New Mexico, Quivira, the Jumanos, and other nations, although these were not the first kingdoms where I was taken by the will of God. By the hand and aid of His Angels I was carried wherever they took me, and I saw and did all that I have told the father, and other things which, being numerous, it is not possible to narrate in order to enlighten all those nations in our Holy Catholic Faith.


The signature of Mary of Agreda on her Letter to the Friars in America


The first ones where I went are toward the east, I believe, and one must travel in that direction to reach them from the kingdom of Quivira. I call these kingdoms with reference to our way of speaking, Titlas, Chillescas, and Caburcos, which have not been discovered. To reach them it seems to me that one will meet with great obstacles on account of the many kingdoms which intervene, inhabited by very warlike people who will not allow the passing through their territory of the Christian Indians from New Mexico, whom they distrust. Especially they distrust the friars of our holy father, Saint Francis, because the Devil has deceived them, making them believe that the antidote is the poison, and that they will become vassals and slaves if they become Christians, when the opposite is true, since it constitutes their liberty and happiness in this world.

It seems to me that the way to succeed would be to send friars of our Father, Saint Francis, and for their security and protection to require that they be accompanied by soldiers of good repute and habits, men who forbear patiently the hardships that may come upon them. By example and patience everything can be endured, as the example helps very much. By discovering these provinces great work will have been done in the vineyard of the Lord.

The events which I have reported happened to me from the year 1620 to the present year, 1631, in the kingdoms of Quivira and the Jumanos, which were the last ones where I was transported and which, Your Reverence says, were discovered by the very persons of those holy friars through their good intelligence. I entreat, advise, and urge them in behalf of the Lord to labor in such a blessed task, praising the Most High for their good fortune and bliss, which are great indeed. For the Divine Majesty appoints you His treasurers and disbursers of His Precious Blood and places in your hands what it can purchase, which is the souls of so many Indians, who, lacking light and someone to furnish it to them continue in darkness and blindness, and are deprived of the most holy and desirable fruits of the immaculate, tender, and delightful law and of the blessing of eternal salvation.

The said friars must outdo themselves in this field of the Lord to please the Most High, for the harvest is abundant and the workers are few and they must exercise the greatest possible charity with these creatures of the Lord, made in His image and likeness with a rational soul in order to enable them to know Him.

Do not allow, my dear fathers and lords that the wishes of the Lord and His holy will be frustrated and permitted to fail because of the many sufferings and hardships, for the Almighty will reply that He has His delights and joys with the sons of men. Since God created these Indians as apt and competent beings to serve and worship Him, it is not just that they lack what we, the rest of the Christian faithful, possess and enjoy. Rejoice then, my dear fathers, for the Lord has given you the opportunity, occasion, and good fortune of the Apostles. Do not let it go to waste because of considerations of difficulty. Remember your duty to obey the Almighty and to extend and plant His holy Law regardless of the hardships and persecutions you may suffer following the example of your Master.

I can assure Your Reverences that I know with all exactness and light that the Blessed Ones envy you, if envy could exist among them, which is impossible, but I am stating it thus, according to our mode of expression. If they could forsake their eternal bliss to accompany you in those conversions, they would do it. This does not surprise me, for, as they see in the Lord, who is the main cause and object of their bliss and the mirror in which all recognize themselves, the special bliss enjoyed by the Apostles and for which they stand out over the other Saints on account of what they have suffered for the conversion of souls. For this reason they would leave the enjoyment of God for the conversion of one soul. This will be a reason for Your Reverences to avail yourselves of the opportunity that offers itself to you.

I confess that if I could buy it with my blood, life, or cruel sufferings, I would do it, for I envy your good fortune. Because, although the Most High grants me to make this labor in my life, it is not on a course where I suffer as much as Your Reverences, nor do I merit anything because of my imperfections. But since I am helpless, I offer with all my heart and soul, to help those of this holy community with prayers and pious exercises. I beg my kind friars to accept my good will and desire and to let me partake of some of the minor tasks and undertakings carried on by Your Reverences in those conversions.

I shall appreciate it more than whatever I do by myself, as the Lord will be highly pleased by the conversion of souls. This very thing I have seen in the Almighty, and I have heard His blessed Angels tell me that they envied the custodians of souls who devote themselves to conversions. As ministers who present our deeds to the Most High, they affirm that the ones His Majesty accepts with greatest satisfaction are those who are occupied in the conversions of New Mexico. The reason for this, the blessed Angel explained, is that since the blood of the Lamb was sufficient for all souls and He suffered for one what He suffered for all, the Lord grieved more over the loss of one soul for lack of knowledge of our Holy Faith than over enduring many martyrdoms and deaths This should encourage such a holy occupation as well as much suffering to succeed in it.

Seeing as all that has been stated in my writing is true, and that my Father Custodian of New Mexico ordered me to do so by obedience, I signed it with my name. And I beg Your Reverences, all those I have mentioned here, in the name of the Lord himself, whom we serve and through whom I reveal this to you, to conceal and keep these secrets to yourselves, as the case demands that it should not be revealed to any living being.

From this house of the Concepción Purísima of Agreda, May 15, 1631,
Sor Maria de Jesus

1. Frederick Webb Hodge, George P. Hammond, Agapito Rey, Fray Alonso de Benavides’ Revised Memorial of 1634 With Numerous Supplementary Documents Elaborately Annotated, Albuquerque: The University of New Mexico Press, 1948, pp. 143-146. For more on the letter see Mary of Agreda Describes her Travels in America

Mary of Agreda's Letter to the Missionaries in America

Testimonies of Her Presence in the U.S.

Margaret C. Galitzin

In Part One on Ven. Mary of Agreda in America, we saw how the Jumano Indians in the Territory of New Mexico reported in 1630 that a Lady in Blue was visiting them and teaching them the Catholic Faith. The Indians described the woman in detail, and told the Franciscans at the Isleto mission outside Albuquerque that she had sent them to ask for Baptism. Two missionaries were sent on an exploratory mission to the Jumano camp (roughly 250-300 miles east of Santa Fe) and found the Jumanos and other surrounding tribes already knew the rudiments of the Faith. They all reported the same phenomena of a Lady in Blue who visited them.

Part Two explains how Fr. Alonso de Benevides, Inquisitor and the Superior of the New Mexico Colony, made a detailed report of the mission situation in 1630 – including an account of the Lady in Blue – and delivered it to the King of Spain and the Spanish Franciscan Superior. While there, he visited Mother Mary of Agreda in her convent.. After a careful investigation, he became convinced that she was the Lady in Blue.
.

When Fathers Salas and Lopez left the Jumano camp in 1630, they evidently intended to return. The Indians realized that the fathers were making a preliminary inspection trip and did all they could to convince them to establish a permanent mission in Jumano territory. The decision, in fact, was in their favor, although the events turned out different from the plans.


A 17th century woodgraving
Spanish missionaries would minister to the Jumanos for the rest of the century, but not in the High Plains area. Soon after the first visit of the missionaries, the Jumanos, a nomadic hunter tribe, had to leave their customary hunting grounds.

It seems that, with the help of the Franciscans, they resettled in the Mission of the Immaculate Conception at Quarai in New Mexico, established in 1629-1630 (today known as Gran Quivira). In 1670 – some 40 years after the last documented visit of the Lady in Blue - at least part of the High Plains Jumanos were resettled in the Manso Mission founded by the Franciscans near El Paso in 1659.(1)

For the incredulous Europeans, Fr. Benavides’ Memorials of 1630 and 1633, valid historical records, would offer proof that the bilocations of Mother Mary of Agreda were not just fantastic legends of the superstitious ‘backward’ peoples.

For the Indians, the documentation was unnecessary. From one generation to another, the stories of the Conceptionist nun in her blue cape were recounted, evidence of her miraculous visits preserved by word of mouth, an enduring oral history.

“I want no other color but blue”

Fr. Benavides’ Memorials are not, however, the only documented evidence of Mother Mary of Agreda’s presence in the New World. As other Spaniards came to the territory where Mary of Agreda had made her visits, they found Indians who remembered a Lady in Blue and her teachings of the doctrine of Jesus Christ.

In 1689, 24 years after the death of Mary of Jesus, Spanish explorer Alonso de Leon made his fourth expedition into Texas territory. In his letter to the Viceroy, a report giving a detailed record of the expedition, (2) he wrote that some of the Tejas Indians whom he met were already partly instructed in the Catholic Faith because of the visits of the Lady in Blue to their forefathers. These are his words:

“They perform many Christian rites, and the Indian chief asked for missionaries to instruct them, saying that many years ago a woman went inland to instruct them, but that she had not been there for a long time.” (3)



Indians recount stories of a lady in blue
 visiting their forefathers

Franciscan Fr. Damian Massanet accompanied de Leon on this expedition. Two years earlier, he had established Mission San Francisco de los Tejas, the first mission in East Texas. In a report to the Viceroy, he tells of an incident that took place on this expedition among the Tejas Indians.

The expedition leaders were distributing clothing to the Indians. Their chief, or “governor” as Fr. Massanet calls him, asked for a piece of blue baize for a shroud to bury his mother in when she died. Fr. Massanet writes:
“I told him that cloth would be better, and he said that he did not want any other color than blue. I asked then what mystery was attached to the color blue, and the governor said that they were very fond of blue, particularly for burial clothes, because in times past a very beautiful woman visited them there, who descended from the heights, and that this woman was dressed in blue and that they wished to be like her.

“Being asked whether that was long ago, the chief said that it had not been in his time, but that his mother, who was aged, had seen her, as had the other old people. From this it is seen clearly that it was Mother Maria de Jesus de Agreda, who was very frequently in those regions, as she herself acknowledged to the Father Superior in New Mexico.” (4)

Arizona Indians recall stories of a beautiful woman

Another written testimony to the presence of Mary of Agreda among the Indians of Arizona comes from the record book of Captain Mateo Mange, who traveled with Jesuit priests Eusebio Francisco Kino and Adamo Gil on the expedition to discover the Colorado and Zila Rivers in 1699.

Once, when speaking with some very old Indians, the explorers asked them if they had ever heard their elders speak about a Spanish captain passing through their region with horses and soldiers. They were seeking information about the expedition of Don Juan de Oñate in 1606.

The Indians told them that they could remember hearing of such a group from the old people who were already dead. Then they added - without any question to prompt them - that when they were children a beautiful white woman, dressed in white, brown and blue, with a cloth covering her head, had come to their land.
A lady with a cross who "descended from above" to teach the Indians
Mange recounts more of what the Indians told him:

“She had spoken, shouted and harangued them … and showed them a cross. The nations of the Colorado River shot her with arrows, leaving her for dead on two occasions. Reviving, she disappeared into the air. They did not know where her house and dwelling was. After a few days, she returned again and then many times after to preach to them.” (5)
This would concur with the report of Fr. Benevides, who had interviewed Mother Mary of Agreda in her convent see Part II. She told him that on several occasions the Indians had turned on her and shot arrows at her, leaving her for dead. She felt the pain of the attacks, but when she would come to herself later in the convent in Agreda, there was no sign of the wounds.

Mange further notes that the Indians of San Marcelo had told them this same story five days earlier, although at that time they had not believed it. But the fact that they heard the same thing repeated in a place some distance away made them begin to suspect that the woman was Mother Mary of Jesus of Agreda. The missionaries were acquainted with her life and work, and knew from Fr. Benavides’ Memorials that during the years 1620-1631 she had preached to the Indians of North America. (6)

Almost 70 years had passed since that time, and these old men – who appeared to be about 80 – would have been young boys at the time that the Lady in Blue visited them.

The legend of the bluebonnet

Historical documents clearly indicate Mary of Agreda visited the Southwest United States many times in the 1620s to instruct the Indians. It is not a legend.


The blue flowers commemorated the visits of Mary of Agreda:  

Fr. Benavides, a trusted Inquisitor, left Agreda convinced that Mary of Agreda had been physically present in the New World, and that her visits had continued until the same year, 1631. In 1635 he became the Bishop of Goa, and he always recommended himself to the prayers of the Conceptionist Abbess and maintained the highest esteem for her.

There was, however, one charming legend that sprung up among the Tejas Indians, inspired by their love and respect for the Lady in Blue.

According to it, after the Franciscans came to baptize and catechize the people, the Lady in Blue told the Jumanos that her visits were at an end. When she mysteriously left them in her accustomed way, the hillside where she had appeared was blanketed with beautiful blue flowers, a memory of her presence among them. That flower came to be known as the Bluebonnet, today the state flower of Texas.

1. Nancy P. Hickerson, "The Visits of the 'Lady in Blue': An Episode in the History of the South Plains, 1629" Journal of Anthropological Research, Vol. 46, No. 1 (Spring, 1990), pp. 67-90; JSTOR: An Error Occurred Setting Your User Cookie
2. Damian Massanet, Letter of Fray Damian Massanet to Don Carlos de Siguënza, in Bolton, Herbert Eugene Bolton (ed.), Spanish Exploration in the Southwest, 1542-1706 (New York: Charles Scribner's Sons, 1916). Pp. 347-38; American Journeys: Letter of Fray Damin Massanet to Don Carlos de Sigenza
3. W. Donahue, “Mary of Agreda and the Southwest United States,” p. 310; see Article 1, Note 1).
4. Idem, in Ibid., p. 310
5. Ibid., p. 311
6. Ibid.

Mary of Agreda - Testimonies of Her Presence in the U.S. by Margaret Galitzin

 

Respuesta: A ‘Lady in Blue’ Instructs Indians in the Southwest

Who Was Mother Mary of Agreda?  by Margaret C. Galitzin

To end this series on the miraculous bilocations of Ven. Mary of Agreda, I thought the reader would like to know more about her. Who was the cloistered Spanish nun who bilocated to the American Southwest in the 17th century to instruct the Indians in the Catholic Faith and prepare them for baptism? This short biography will answer that question.

She was born Maria Coronel y Arana on April 2, 1602 in the town of Agreda in the Province of Soria in north Spain to Francisco Coronel and Catalina de Arana, a family of noble lineage but reduced means. The pious couple had 11 children, but only four lived to adulthood: Francis, Joseph, Mary and Jeronima. The children – and also their parents – would all become religious in the family of St. Francis.

From childhood, she was favored by God with ecstasies and visions. She took a vow of chastity at age eight, and four years later requested her parents’ permission to enter a nearby Carmelite convent. That course changed, however, after her mother had a vision in which Our Lord revealed to her His desire that she should form a convent in her own home.

After overcoming many difficulties, in January of 1618, the mother and her two daughters took the habit in their family home, which became the Franciscan Convent of the Immaculate Conception. On the same day, her father became a monk in the Order of St. Francis, where his two sons were already religious.

Eight years later, at the age of 25 and with a papal approval, Mary of Jesus was made Abbess, a burden she reluctantly took on her young shoulders. She would continue to govern the Agreda Convent – except for one brief period – until her death in 1665.
Mother Mary of Jesus (1602-1665)  At the beginning of The Mystical City of God, she wrote:

“The Almighty in His sheer goodness favored our family so much that all of us were consecrated to Him in the religious state. In the eighth year of the foundation of this convent, in the 25th year of my life, in the year of Our Lord 1627, holy obedience imposed upon me the office of Abbess, which to this day I unworthily hold.” (1)

Two investigations and words of praise

As news spread about the visions and writings of the holy Abbess, the attention of the Spanish Inquisition turned in her direction. In 1635 – shortly after the first visit of Fr. Alonso de Benavides to her Convent (see Part II) – a first inquiry was held. The majority of the questions were about her bilocations to America. Her inquisitors found her blameless and praised her virtue, charity and intelligence.
In January of 1650, a second investigation opened. Inquisitors came to the Agreda Convent and questioned Mother Mary of Jesus for 11 days with 80 questions, which covered her bilocations, her writings and also the erroneous information that she was involved in a plot against the Spanish King. The case closed with Mary of Agreda exonerated of all suspicion. Again, the Inquisitors eulogized her life of prayer and her fidelity to Holy Mother Church.

Throughout her life, Mary of Jesus would affirm that obedience was her “compass” in life. She always opened her soul to her spiritual directors, manifesting the grace and favors received from Our Lord and asking for their approbation and counsel.

We know the names of her various directors because of the Inquisition records: They were Fr. Juan de Torrecilla, Fr. Juan Bautista de Santa María y Fr. Tomás Gonzalo.
The family house became the first convent

By the order of the Provincial, Fr. Francisco Andrés de la Torre would direct her from 1623 to 1647, when he died. Some difficult years passed for Mother Mary of Jesus under temporary spiritual directors until finally, in 1655 Fr. Andrés de Fuenmayor assumed her direction and continued until her death in 1665.

We have a vivid example of her spirit of ready obedience in the redaction of her most famous and controversial work, The Mystical City of God, a life of the Blessed Virgin dictated to the Conceptionist nun by the Heavenly Queen herself. In 1643, under the order of Fr. de la Torre, she wrote the massive work in her own hand. During his absence, however, a temporary director instructed her to burn that manuscript and the rest of her writings. She readily complied.

When Fr. de la Torre returned, he reprimanded her sharply and commanded her to begin again. When he died in 1647, another order from another temporary director came to destroy the manuscript. A second time it was burned.

Finally, her last and most trusted director Fr. de Fuenmayor ordered Mary of Agreda to take up her pen for the third time. In 1655 she completed the magnificent work we have today on the life of the Virgin Mary. The same Fr. Fuenmayor wrote her first biography and testified under oath to her life of virtue and holiness at the process of beatification that opened seven years after her death.

A long correspondence with the King

In 1642 Maria of Jesus sent King Philip IV an account of one her visions, in which she saw a council of devils plotting to destroy Catholicism and Spain. The King, who had already read Fr. Benavides’ Memorial of her mystical bilocations to New Spain, arranged to meet the Abbess on his way to suppress the rebellion of Catalonia in 1643.
Thus began a long correspondence with the King that lasted for more than 20 years until her death on March 29, 1665. The more than 600 letters that survive to this day reveal the great trust the Spanish Monarch placed in the cloistered Abbess. He consulted her on both spiritual and temporal matters. (2) It was common for the King to write his questions on one side of the page, and for the Abbess to write her responses on the other side.

Philip IV had frequent correspondence with Mary of Agreda
The letters reveal the pressing topics the King faced: Spain’s wars and quarrels with France, Flanders, Italy and Portugal, Catalonian rebellions and the lack of resources for his many initiatives. They also clearly show that Mother Mary of Jesus did not hesitate to remind him of his Catholic duties before God regarding his disordered personal life.

She wrote letters to Popes, Kings, Generals of Religious Orders, Bishops, nobles and every class of person in the Church and society. Although some have been lost, many survive, and we cannot help but admire the volume, extension, quality and variety of her epistolary activity. From her narrow cell, she truly touched the world of her time.

A controversial work on Our Lady

After her death in 1665, miracles and favors were reported, granted through her intercession. So well known was her extraordinary virtue that almost immediately the Spanish Bishops and other eminent churchmen took up the cause for her beatification. Eight years after her death Maria de Jesus de Agreda was declared Venerable by Pope Clement X for her heroic practice of virtues.

Obstacles to her beatification, however, soon appeared in the form of objections to the marial doctrine in The Mystical City of God, which had been published five years after her death and was received with great enthusiasm in Spain. The Spanish Inquisition scrutinized it for 14 years and found nothing contrary to Faith or Morals.


The cell of Mary of Agreda

This was the golden marial age in Spain, and her Immaculate Conception was being fiercely debated. On one side as staunch defenders were the theologians who followed Duns Scotus, the Franciscans and the Spanish Universities of Salamanca, Madrid, Granada, among others. On the other side were the French Thomist theologians and, in particular, the University of the Sorbonne. In that climate of debate the work of Mother Mary of Agreda, which defends her Immaculate Conception, came under suspicion.
In 1681, the Holy Office censured the book, and on August 4 of the same year included it on the Index of Forbidden Books. By the order of Blessed Innocence XI, however, the decree of condemnation was removed three months later after it was shown that a faulty French translation was at the basis for the censure.

But the incident had a negative influence on her cause of beatification, and since then repeated campaigns have been made against The City of God. The Jansenists and Gallicans in the 18th century renewed the attack that the work was “excessive” in its devotion to Mary. Time and time again, the cause of Venerable Maria of Agreda was promoted, and then silenced.

In recent years, after the 400th anniversary of her birth in 2002, there have been renewed efforts by various Marian groups to move the beatification process forward. But another barrier stands in the way: the strong emphasis on Our Lady as Co-redemptrix and Co-mediatrix found in The City of God is in variance with the ecumenical doctrines of Vatican II. Mary of Agreda, once again, is being set aside for promoting devotion to Our Lady.


Her incorrupt body is displayed at the Convent Chapel
The holiness and admirable life of Mother Mary of Jesus has never been disputed. Within the walls of the Conceptionist Convent of Agreda we find a lively memory of the venerable Abbess. There we can see the eight books of The Mystical City of God, her cell with its two windows and the Franciscan habit she wore. But the most extraordinary sight for the admiring pilgrim is the incorrupt body of Venerable Mother Mary of Jesus.

In 1909 her casket was opened for the first time after her death in 1665. Her body was found to be completely incorrupt. A full report on the condition of the body was prepared by physicians and authorities. In 1989, another careful scientific investigation was made. Spanish physician Andreas Medina reported that the body was in the same state as it was described in the medical report from 1909. “We realized it had absolutely not deteriorated at all in the last 80 years.”

It remains on display in the Convent Chapel of Agreda over which she had ruled for so many years. On the 400th anniversary of her death, over 12,000 pilgrims visited Agreda to venerate her and seek the intercession of the venerable Lady in Blue.

1. Translated by Fiscar Marison, 4 vols, (Chicago, 1916), Book I, pp. 19-20.
2. María de Jesús de Agreda: Correspondencia con Felipe IV, Religión y Razón de Estado, Introduction and notes by Consolación Baranda (Madrid: Editorial Castalia, 1991)

Who Was Mother Mary of Agreda? by Margaret Galitzin

 

 

SEPHARDIC

The De Riberas, "The Old World - Iberia, Pre-Spain," Chapter 4 by Michael S. Perez
Portugal Approves Citizenship Plan for Sephardic Jews
Sephardic Jews founded key cities in Mexico
Reclaiming Sephardic music, culture on road to Spanish citizenship 


The De Riberas “The Old World – Iberia, Pre-Spain,” Chapter 4,  by Michael S. Perez   

The De Riberas is a book in the making, a history of discovery.  Michael in researching his own family lineage has discovered his very foundational Jewish heritage.  The synopsis for Chapter 4 in this issue is under Spain.
 

You will be fascinated with the complex, multi-ethnic, multi-racial heritage of  the Spanish nation.  Read his research findings and form a foundation which will help in understanding the diversity among those of Spanish heritage. You will also find as Michael analyzes the De Riberas in the world, the Jewish lineage connections surfacing in in many Spanish speaking Latin America countries.  
http://somosprimos.com/michaelperez/michaelperez.htm 



Portugal Approves Citizenship Plan for Sephardic Jews
Associated Press, January 29, 2015

LISBON, Portugal — Five centuries after burning thousands of Jews at the stake, forcing them to convert to Christianity or expelling them, Portugal is granting citizenship rights to their descendants as part of an attempt to make amends.

The Portuguese Cabinet on Thursday approved a law offering dual citizenship to the descendants of those Sephardic Jews — the term commonly used for those who once lived in the Iberian peninsula.
The effective date of the law will be made public soon and similar legislation in Spain is awaiting final legislative approval.

The Portuguese rights will apply to those who can demonstrate "a traditional connection" to Portuguese Sephardic Jews, such as through "family names, family language, and direct or collateral ancestry."

Like Spain, Portugal says its sole reason for granting citizenship is to redress a historic wrong.
"There is no possibility to amend what was done," Portuguese Justice Minister Paula Teixeira da Cruz said. "I would say it is the attribution of a right."

The measure is the latest step in Portugal's modern efforts to atone for its past harsh treatment of Jews, whose ranks once numbered in the tens of thousands, but have been reduced to only about 1,000 today.

In 1988, then-president Mario Soares met with members of Portugal's Jewish community and formally apologized for the Inquisition. In 2000, the leader of Portugal's Roman Catholics publicly apologized for the suffering imposed on Jews by the Catholic Church, and in 2008 a monument to the dead was erected outside the Sao Domingos church where the massacre of thousands of Jews began at Easter in 1506.

Jose Ribeiro e Castro, a lawmaker who was involved in drafting the legislation, sees the persecution of Sephardic Jews as a "stain" on Portuguese history.

He said he was contacted on social media by Sephardic Jews abroad who suggested granting citizenship rights to descendants of their persecuted ancestors.

"We wish it had never happened," Ribeiro e Castro said. "Given that it did happen, and that it can be put right, we thought we ought to do so."

Applicants will be vetted by Portuguese Jewish community institutions, as well as by government agencies. They will have to say whether they have a criminal record. Jewish community leaders say they expect the application procedure to take four months.

"We regard it as an act of justice," Michael Rothwell, a delegate of the Committee of the Jewish Community of Oporto, which is one of the vetting organizations, said of the new law. He described it as "another important step toward reconciliation with the past."

Rothwell said the Portuguese legislation appears simpler than Spain's plan, which would require testing of candidates for their knowledge about Spain.

The Jewish Community of Oporto has received about 100 requests from all over the world for certificates attesting ties to a Sephardic Jewish Community of Portuguese origin and say they expect to receive many more.
There is no accepted figure for the global Sephardic population.

Continue reading the main storyContinue reading the main story"Citizenship makes travel, talent recruitment and operations easier," the 52-year-old said in emailed replies to AP questions.

Harlow says his ancestors were advisers to the royal family when Portugal established an empire that would stretch from Brazil to Africa and India. His ancestors refused to convert and left Portugal in 1496.

Spain expelled the Jews in 1492, and historians that some 80,000 of them crossed the border into Portugal.
In 1496, King Manuel I, eager to find favor with Spain's powerful Catholic rulers, Ferdinand and Isabella, and marry their daughter Isabella of Aragon, gave the Jews 10 months to convert or leave. When they opted to leave, Manuel issued a new decree prohibiting their departure and forcing them to embrace Roman Catholicism as "New Christians."

Many converted, but kept their true beliefs and Jewish religious practices hidden. The "New Christians" adopted new names, inter-married and even ate pork in public to prove their devotion to Catholicism. Some Jews, though, kept their traditions alive, secretly observing the sabbath at home then going to church on Sunday. They circumcised their sons and quietly observed Yom Kippur, calling it in Portuguese the "dia puro," or pure day.
The New Christians were at the mercy of popular prejudice. In the Easter massacre of Jewish converts in 1506 in Lisbon, more than 2,000 Jews are believed to have been murdered.

The Portuguese Inquisition, established in 1536, could be more cruel than its Spanish counterpart. It persecuted, tortured and burned at the stake tens of thousands of Jews.
___
Associated Press writers Helena Alves in Lisbon and Alan Clendenning in Madrid contributed to this report.
Sent by John Inclan fromgalveston@yahoo.com

http://www.nytimes.com/aponline/2015/01/29/world/europe/ap-eu-portugal-sephardic-jews.html?_r=0



Sephardic Jews founded key cities in Mexico
San Antonio scholar to discuss culture at Laredo temple 
By Tricia Cortez, Laredo Morning Times, May 2005
In the 1500s, Sephardic Jews founded several key cities in Mexico, namely Monterrey, Saltillo, Monclova, Guadalajara, Zacatecas and San Luis Potosí.  They soon moved northward and quickly established themselves as part of the ruling class. 

"The fact that Nuevo Reyno de Leon (now the Mexican state of Nuevo Leon) was founded by Sephardic Jews is extremely important and serves as the basis of contemporary culture of Northern Mexico and South Texas," historian and scholar Richard G. Santos said. 

"Today, we find many of their descendants as business people, educators and in the arts. Some are acutely aware of their Sephardic roots, many are not," he said.  Santos, a San Antonio native with deep Mexican Jewish roots, will give a talk this evening on how the Sephardic Jewish culture "is very much alive today." 

The lecture is free and open to the public and will be held tonight at 8:30 p.m. at Congregation Agudas Achim, 1301 N. Malinche. 

Author of "Silent Heritage: The Sephardim and the Colonization of the Spanish North American Frontier, 1492-1600," Santos teaches English and history at Southwest Texas Junior Community College in Crystal City. 
He has conducted extensive research over the past 25 years on Sephardic Jewish colonizers, combing the national archives of Mexico City, state archives of Nuevo Leon and Coahuila, municipal archives of Monterrey and the archives of New Mexico, and several towns along the Rio Grande. 

More than 400 years after Sephardic Jews colonized and laid their roots in the New World, their influence can still be felt in colloquial Spanish phrases, foods such as flour tortillas, cabrito al pastor, capirotada and pan de semita and "our general world view and religiosity," Santos said. 

"What they really passed on were survival skills," he said. "They survived not only expulsion from Spain but religious and social discrimination." Furthermore, the philosophy of the Spanish American frontier, "cumplo pero no obedezco (I deliver but don't obey)" can be attributed to Sephardic culture, Santos added. 

Hailing from the Iberian peninsula, records show that Sephardic Jews settled in Spain and Portugal as far back as 1500 B.C. Sepharad means "the land where we grew up to be princes and princesses," Santos said.  When they were expelled from Spain in 1492, by order of King Ferdinand and Queen Isabella, many left for the New World and lived their lives as crypto-Jews, practicing their religion in secret. 

Some were also sincere converts to Catholicism. The alternative was death at the hands of the Inquisition. 
One key Sephardic colonizer in the New World is Don Luis de Carvajal y de la Cueva, a Portuguese Jew, who established the kingdom, now state, of Nuevo Leon in 1580. 

Don Luis was a businessmen who dealt in African slaves, Native American slaves, wine and European merchandise. In 1576, he captured the British pirates of John Hawkins near Tampico, Santos said.  One year after founding Nuevo Leon, Don Luis re-established what is now Monterrey in 1581. This Mexican city, originally named Santa Lucia, was founded in 1575 by Alberto del Canto, a Portuguese Jew born in the Azores Islands. 
In 1575, Del Canto also founded the cities of Monclova (originally called la Trinidad), Cerralvo (originally San Gregorio) and Saltillo. 

One interesting side note, Santos said, is that Don Luis de Carvajal changed the name of Santa Lucia to San Luis in 1581, before the name was permanently changed to Monterrey in 1596. "It is interesting that descendants of the original founding Sephardic families refer to Monterrey as San Luisito," Santos said. 

Another important Sephardic family during this era was the Oñate family. They were Basques of Jewish ancestry. 
Don Cristobal de Oñate founded the cities of Guadalajara in 1528 and Zacatecas in 1548 while his son, Juan, established the city of San Luis Potosí in 1591. Don Juan later became the founder of what is now New Mexico in 1598, but he was not the first to make this northward trek. 

Seven years earlier, Gaspar Castaño de Sosa, a Portuguese Jew, took the entire population of Monclova up the Pecos River and into New Mexico in 1591 . There, Castaño de Sosa was arrested and the would-be colonists are brought to Zacatecas, from whence they returned to Saltillo and Monclova. According to Santos, Don Luis de Carvajal and other Sephardic colonizers "suffered the same fate as other conquistadores." 

"Once they were seen as being too powerful, they were removed from office," he said.  In Don Luis' case, he was arrested by the Inquisition in 1585 and charged with harboring Jews and heretics, namely his sister and her children. She and her children, with the exception of two who escape, are burned at the stake. Don Luis, meanwhile, died in 1591 in jail in Mexico City. 

Santos said these Sephardic families were tightly knit and initially safeguarded their identity, property and wealth by only marrying among themselves. By 1800, however, they began to intermarry outside their group. 
Birth and death records also show that they identified and recognized all wives, as well as all legitimate and illegitimate children, Santos said. 

Because these families became part of the ruling class, they successfully relocated priests and others who complained of too many Jews in a particular area, Santos said. 
He noted that it is difficult to assess how many Sephardic Jews settled in the region since many hid their identities and never gave their real names or where they were born or their parents' names. 
(Tricia Cortez may be reached at 728-2568 or by e-mail at tricia@lmtonline.com.) 

Sent by John Inclan 
fromgalveston@yahoo.com





“Reclaiming Sephardic music, culture on road to Spanish citizenship” 
By Jonathan Maseng, Jewish Journal
Maya and Noa Dori remember how their grandmother furiously forbade them from ever pointing at stars in the sky, telling them “horrible things would happen to their fingers if they counted the stars.” This turned out to be a valuable piece of evidence in proving Maya’s successful claim to Spanish citizenship: during the Spanish Inquisition, authorities would look for Conversos counting three stars to mark the end of Shabbat… and their own false conversions. 

Maya and Noa have now opened a consultancy firm,“Lisa Advisors,  named after their grandmother,” to “help other Jews of Spanish descent reclaim their birthright….” http://www.lisaadvisors.com/spanish-passport/  


ARCHAEOLOGY

A 13,000-Year-Old Skeleton Confirms The Origin Of Native Americans
An Immaculate Tomb Shines A Light On The Mysterious Wari People of Peru
Our lost cousins, the Neanderthals


A 13,000-Year-Old Skeleton Confirms The Origin Of Native Americans

http://listverse.com/2014/06/30/10-recent-
archaeological-finds-shed-light-on-our-past/
 

 

If there’s any evidence that we don’t give archaeologists enough credit, it has to be the recent discovery of a 13,000-year-old skeleton known as Naia. What’s so special about this skeleton? 

Well to start with, archaeologists had to crawl through a crevice and then dive deep into the belly of an subterranean Mexican cave in order to find it. And we mean “dive” literally because the cave was underwater, pitch dark, and full of creepy-crawlies. For most of us, a grinning skull is the last thing we’d want to encounter in those circumstances, but for scientists and historians it was a huge deal. 

Naia is one of the oldest (possibly the oldest) skeletons found in the Americas, and she has already helped to clear up one controversial aspect of New World history. The traditional theory holds that the Americans were populated by a group called the Paleoamericans, who crossed a land bridge from Siberia. However, previous Paleoamerican skulls didn’t resemble modern Native Americans, leading some to speculate that modern Native Americans might have been descended from a separate group that arrived later. Naia has the unique Paleoamerican cranial structure, but DNA from her teeth linked her to modern Native Americans, providing conclusive evidence that the two groups are related after all.

Source: http://listverse.com/2014/06/30/10-recent-archaeological-finds-shed-light-on-our-past/



An Immaculate Tomb Shines A Light On The Mysterious Wari People of Peru

The sad truth of archaeology is that a lot of the awesome tombs and burial sites we discover have long since been plundered by looters. But a Peruvian tomb built by a mysterious people known as the Wari was recently found in mint condition. The tomb was full of golden artifacts, as well as the untouched mummies of several Wari queens.
The Wari empire flourished between A.D. 700–1000, predating the more famous Inca, and the mausoleum contained an embarrassment of riches. Rows of bodies were found near the entrance, all adorned in fine jewelry. Deeper inside, the royal mummies were discovered with over a thousand pieces of treasure—including jewelry, tools, and utensils—made of silver and gold. If that wasn’t enough, it appears that a group of human sacrifices were also included, as six bodies were found sprawled out (and not mummified) on the ground in the main chamber.

Source: http://listverse.com/2014/06/30/10-recent-archaeological-finds-shed-light-on-our-past/




Our lost cousins, the Neanderthals
New research suggests they were far more similar to us than we thought. So why did our nearest relations really disappear?

By Ruth Graham
Globe Correspondent, Feb 14, 2015

Almost human: A photographer snapped pictures of a reconstruction of a Neanderthal at a German museum in 2004.

IN THE NEARLY 160 YEARS since humans first stumbled on evidence of Neanderthals in Europe, we have struggled to know what to think about these now deceased cousins of ours. “The more we learn about this beast-man the stranger he becomes to us,” the science-fiction writer HG Wells wrote in a 1921 story titled “The Grisly Folk,” which depicted Neanderthals as hideous primitive cannibals. “As well might we try to dream and feel as a gorilla dreams and feels.” For Wells, the real-life story had a happy ending: Some time after humans migrated into their territory from the south, the Neanderthals, who had flourished in Eurasia for at least 200,000 years, vanished from the earth.

With their large brains and human-like skeletons, Neanderthals have always been recognized as special. Though they are not our direct ancestors—their branch of the family tree has been cut off permanently—they are more similar to Homo sapiens than any other extinct mammals of their era. But something killed them off, and since we discovered their remains, the question of exactly why they died and we lived has enthralled us. “It’s highly controversial. There are all kinds of theories,” said Pat Shipman, a retired adjunct professor of anthropology at Pennsylvania State University. “And there’s not a lot of resolution.”

Now, in just the last few years, a new body of research is emerging that says Neanderthals were far more similar to us than we realized. They interbred with humans. They produced art and tools. They may have been smarter than previously thought. And the reasons they died out may actually have been more about bad luck than innate inferiority. “It’s not just cavemen saying ‘Ugh,’” Shipman said. “We’re getting a whole different picture.”

The news about how Neanderthals lived and died has emerged as part of a veritable research boom. At the end of 2013, an international team of scientists published a complete sequence of a Neanderthal woman’s genome, and confirmed that billions of modern humans carry remnants of Neanderthal DNA. Last month, a paper in the journal Nature reported on the discovery of a fossilized skull that suggests Neanderthals and humans were living side-by-side in Israel between 50,000 and 60,000 years ago. And next month Belknap Press will publish a book by Shipman theorizing that one key factor in Neanderthals’ demise was the human domestication of dogs.

“It’s a great time to be researching Neanderthals because we’re learning so quickly,” said Steven Churchill, a professor of evolutionary anthropology at Duke University. “But it’s a horrible time to write a book,” he added with a laugh. New information is arriving at such a fast pace that it’s difficult for even scholars to keep up.

Meanwhile, each new Neanderthal paper is reported in the mainstream press and consumed by an enthusiastic public. The more we learn, the more we face the fascinating and disturbing implications of an emerging truth: Only 40,000 years ago, a race of beings not so different than ourselves was somehow wiped from the earth.

THE FIRST RECOGNIZED Neanderthal specimen was discovered in a German cave by a group of local quarrymen in 1856. From the start, they were understood to be inferior to their human peers: One of the first proposed scientific names for the species was Homo stupidus. Some early depictions of ape-like creatures were based on honest mistakes: A respected 19th-century French paleontologist drew sweeping conclusions about Neanderthal body structure based on a specimen that turned out to be arthritic, for example.

The more we learn, the more we face the fascinating and disturbing implications of an emerging truth: Only 40,000 years ago, a race of beings not so different than ourselves was somehow wiped from the earth.

“We used to have a very derogatory view of the abilities of Neanderthals,” Shipman said. “But the more we look at what’s going on, the more sophistication there is and the more subtlety there is.” With new scientific tools, the fields of archeology and paleoanthropology have advanced far beyond simply examining artifacts. Scholars can now study Neanderthals’ metabolic energy expenditures and investigate their diets by analyzing bone chemistry. Many long-discovered archeological sites are now undergoing re-dating using more precise methods than those available in the 20th century; that, too, is leading to new insights and information on how and when humans and Neanderthals might have interacted.

Not just apes: Older conceptions of Neanderthals assumed they were much more primitive than humans. This reconstruction by Frantisek Kupka, with aid from paleontologist Marcellin Boule, appeared in The Illustrated London News in 1909.

In 2013, a major breakthrough occurred that forced a new reckoning with our relationship to Neanderthals: Using a 50,000-year-old toe bone from a Neanderthal woman, a team based in Germany produced a high-quality complete genome. The genetic information represents a rich new resource that scientists have barely begun to tap into. One significant finding so far: Many modern-day Europeans’ and Asians’ DNA contains up to 4 percent Neanderthal genetic material. In other words, yes, we mated. (Under one definition of “species,” this means humans and Neanderthals are the same species, since they were able to create viable offspring. Other research published last year, however, suggests some human-Neanderthal offspring had fertility problems.)

“What we’ve been showing slowly is, we’ve been making the Neanderthals more and more like us, human in a sense,” said Clive Finlayson, director of the Heritage Division at the Gibraltar Museum, and a longtime Neanderthal researcher. “Of course they were different; people in different parts of the world have differences in culture and so on. But they’re human. And we’ve brought the Neanderthal closer to us.” Finlayson has published evidence that Neanderthals were catching birds of prey and marine mammals, among the trickier hunting tasks once thought to be exclusive to humans. Last fall, he was part of a team that uncovered what could be Neanderthal rock art, suggesting they were capable of advanced symbolic thinking. Churchill calls that “the last big dividing line people saw between modern humans and Neanderthals.”

“The problem is that most people who believe that Neanderthals were inferior, it’s because they compare them to modern humans who came after them,” Paola Villa, a curator at the University of Colorado Museum of Natural History, said. “But if you compare Neanderthals with...humans who were living at the same time...there is no such huge gap.” Last spring, she coauthored a paper that concluded there is no evidence for cognitive inferiority among Neanderthals.

The evolving portrait of a more human-like Neanderthal seems to rule out the simplistic explanation that humans “won” because we were vastly superior. When victors write the history of the vanquished, they tend toward justifications of their own dominance. So as the new notion that Neanderthals might have been as capable as Homo sapiens sinks in, it’s affecting the longstanding question of why Neanderthals went extinct in the first place. Early theories included the notion that humans violently exterminated their competitors, although there is little physical evidence for that. Finlayson has proposed that climate change drove the Neanderthals to their doom. Other theories include volcanic eruption and disease.

Closer cousins? A reconstructed Neanderthal skeleton (right) and a modern human skeleton (left).

Shipman’s forthcoming book offers a provocative new theory. In “The Invaders: How Humans and Their Dogs Drove Neanderthals to Extinction,” she builds on recent paleontology findings that suggest the domestication of dogs occurred at least 36,000 years ago, rather than the 10,000 years ago previously believed. That timeline places domestication in shouting distance of Neanderthal extinction. With that in mind, Shipman asks what advantages quasi-domesticated “wolf-dogs” might have given humans in hunting, and speculates that this could be the missing explanation for how we out-competed Neanderthals. Framing humans as “invasive predators” in longtime Neanderthal territories, she describes how harnessing canines’ speed, their ability to track by scent, and propensity to surround and harass prey would put humans at a huge competitive advantage. “That would be the kiss of death,” she said. “A wolf-dog and a human in that ecosystem with those weapons and those prey species would have been just about unstoppable.”

No matter the precise cause of extinction, Churchill points out that Neanderthals lived at relatively low population density, which made them vulnerable to a variety of problems. (The title of his 2014 book on Neanderthal biology, archeology, and ecology, “Thin on the Ground,” refers to this phenomenon.) He also suggests that “thin” population structure led to some of the assumption that Neanderthals had lower cognitive abilities than humans, whereas actually humans just had more advantageous social arrangements. Higher population density leads to greater innovation, and the ability to plan, to specialize, and to express abstract thought. “It’s now looking like Neanderthals had the full capacity to do that; they just weren’t doing it very much,” he said. “It has more to do with demography than brains.”

ALMOST AS SOON as the first Neanderthal skeleton was recognized in that cave near Düsseldorf, its image began to infiltrate Western culture. At the start, Neanderthals were portrayed as savage strangers, often contrasted with the tall, powerful early human skeletons discovered in Europe in the same era, to whom writers preferred to liken themselves. The spirit of Wells’s “The Grisly Folk” was influential: He depicted Neanderthals as ogre-like beasts who had to be exterminated in order for humans to rightfully inherit the world.

After World War II, the perspective shifted; humans were looking quite brutish to themselves. Both anthropologists and fiction writers began to revise the idea of Neanderthals as the savages to humans’ nobles. “They tried to see Neanderthals then as being the opposite of human beings in a good way,” said Nicholas Ruddick, author of the 2009 book “The Fire in the Stone: Prehistoric Fiction from Charles Darwin to Jean M. Auel.” “Neanderthals became the un-fallen innocents that were swept away genocidally by our ancestors. Instead of them being ogres and monsters, we were the ogres and monsters to them.”

Every era seems to find the Neanderthal it needs. In the 1960s, when pollen was discovered atop a Neanderthal gravesite in Iraq, the counterculture celebrated them as early flower children. In 1980, Jean Auel’s best-selling novel “Clan of the Cave Bear” put a feminist gloss on Neanderthal culture, suggesting that their extinction was propelled by their prehistoric patriarchy, while the blond human heroine defies them by hunting and making tools. These days, Neanderthals are the subject of theological debates about their spiritual status. At the same time, despite our evolving scientific understanding, they continue to be the butt of jokes. If someone calls you a “Neanderthal,” it’s unmistakably an insult.

“This is the way we think as human beings,” said Ruddick, an English professor at the University of Regina in Saskatchewan. “It’s impossible to get an objective view of the very remote past, because we filter it through our own prejudices.”

Churchill says that may never change completely. “We need some conception of a savage so we have a yardstick, so we can go, ‘Look how cultured we are,’” he said. “Neanderthals occupy an important place in human mental space which is irrespective of the reality of actual Neanderthals.”

Still, the more human-like Neanderthals begin to appear, the more uncomfortable the questions they raise. It’s reassuring to believe that the best men won. But if we’re really no smarter than Neanderthals? That’s more complicated. “Here is a line of humans—not apes, intelligent humans—and they went extinct,” Finlayson said. “That’s something we should reflect on: that intelligent humans can go extinct.”

Ruth Graham, a writer in New Hampshire, is a regular contributor to Ideas.

Sent by John Inclan 
fromgalveston@yahoo.com

  

 

     

MEXICO

Genealogía y Antropología del Parentesco por Carlos Martín Herrera de la Garza 
Zacatecas, Colonial Jewel in the Desert
Tenochtitlán 
Catálogo de bautismos  en el estado de Nuevo León

Investigó y paleografió.Tte. Corl. Intdte. Ret. Ricardo R. Palmerín Cordero.
     Bautismo de José Primitivo Salinas de la Garza
     Matrimonio de mi tatarabuelo materno Don José Ramón Salinas Fernández
     Matrimonio de Don Francisco Grande y de Doña Angela Ampudia Cortés
     Descendientes de la familia Garza Herrera-Genealogistas e Historiadores.
     Matrimonio del Coronel Don Antonio Ma. Jauregui y de Doña Victoria Facha.
     Registro del bautismo de José de Jesús Guadalupe Romo Espinosa



Genealogía y Antropología del Parentesco
In memoriam don Tomás Mendirichaga Cueva (1927-2014)
por Carlos Martín Herrera de la Garza
cherrera1951@hotmail.com 

Este artículo pretende abogar por la Genealogía para rescatarla de la ignominia e indiferencia en las que se le ha arrinconado negándole su natural condición de disciplina auxiliar de la historiografía. Por experiencia propia y desde hace quince años que empecé a investigar las genealogías del noreste de México, he lidiado con el desdén que algunas personas e instituciones muestran hacia la genealogía, evidenciando su ignorancia de que un pueblo sin la conciencia de sus raíces pierde identidad, y que la persona que no tiene interés por conocer quiénes fueron sus antepasados pierde la memoria de su familia y con ello un gran tesoro de valores y realidades humanas para transmitir a su descendencia.

Etimológicamente, la palabra genealogía procede de los vocablos griegos genea, que hace referencia a raza, nacimiento, generación, descendencia y, logos -logia- que significa ciencia, estudio, tratado. La Real Academia de la Lengua Española define genealogía como la serie de ascendientes y descendientes de cada persona. En un sentido más amplio la genealogía es la disciplina que tiene como objeto de estudio las generaciones en cada familia reconstruyendo los lazos sanguíneos entre ellas. 

De manera arriesgada y un tanto atrevida Salazar y Acha (2006) afirma que la genealogía puede considerarse la madre de la Historia y que las primeras manifestaciones historiográficas de la casi totalidad de las culturas tuvieron un contenido genealógico. A este respecto, no está por demás considerar que en la progenie de la Genealogía, si bien no se trata de discernir sobre quién parió a la Historia, si es conveniente tener presente el carácter de bastardía con el que se ha etiquetado a la genealogía, al no darle el lugar que le corresponde como importante herramienta de la historiografía y por su gran potencial por desarrollar. 

La información obtenida de la investigación genealógica nos permite acceder a un amplio abanico de datos que nos ayudan a establecer en cada época y espacio geográfico, valiosas variables de investigación como: el componente étnico de la población, su procedencia de inmigración, factores endogámicos, edad promedio de vida, índices de natalidad y mortalidad, causas de mortandad, etcétera.

En México, los primeros estudios genealógicos adoptaron la moda historiográfica del medioevo europeo, vinculando estrechamente la investigación genealógica a la probanza de limpieza de sangre. Es así que, en La Nueva España la genealogía representó el sustento de legalidad en la descendencia de un noble linaje para el reconocimiento de derechos hereditarios. Es en este sentido que se puede explicar el papel que desempeñó la genealogía cuando las instituciones del virreinato de La Nueva España solicitaban comprobar filiaciones y parentescos a los candidatos que pretendían obtener encomiendas, cargos y oficios.

Ricardo Ortega y Pérez Gallardo fue un geneálogo que en las primeras décadas del siglo XX publicó sus trabajos en los periódicos El Nacional y El Tiempo de la ciudad de México, donde relaciona las genealogías de aquellos que descendían de un título nobiliario concedido por la Corona Española durante el virreinato y que en ese tiempo formaban parte del excelso círculo aristocrático porfiriano.

Actualmente en México se realiza investigación genealógica aunque en muchos de los casos de manera dispersa, no profesionalmente y para fines estrictamente personales. Es interesante el dato de que una gran cantidad de personas con ascendencia mexicana, o de origen mexicano con residencia legal en los Estados Unidos de América, cada vez más se están involucrando en la búsqueda de sus ancestros, de ahí el hecho de que haya más asociaciones genealógicas en los estados fronterizos con México, que las establecidas al sur del Rio Bravo o Rio Grande.

Es encomiable la labor genealógica que hoy día se encuentra en internet de personas como don Israel Garza Cavazos, don Tomás Mendirichaga Cueva, Gary Felix, John Inclán, Crispin Rendón, Mimí Lozano y Guillermo Garmendia Leal, quienes con profesionalismo y vocación han desvelado el origen de los apellidos que desde su colonización dieron vida a los pueblos en la rica geografía del noreste de México y el sur de Texas. 
Pero aún hay mucho quehacer por delante; imaginemos las bondades que nos brindaría el establecimiento de una biblioteca que albergase de manera conjunta todo lo relacionado con la genealogía; que se fundara un Centro de Estudios de Genealogía donde la investigación genealógica sea el sustento histórico y social de la Antropología del Parentesco, y que alguna institución tamaulipeca se echara a cuestas la tarea de relacionar las familias que han habitado desde su fundación todos los municipios de nuestro estado. 

Bibliografía
- Ortega y Pérez Gallardo, Ricardo. Estudios Genealógicos. Imprenta de Eduardo 
Dublan. México. 1902
- Salazar y Acha, Jaime de. Manual de genealogía española, Madrid. 2006, p.14.
- Sanchiz Ruiz, Javier. Genealogía y Reconstrución Familiar, un recorrido
bibliográfico relativo a México. en revista Andamio. México. junio 2011.



Zacatecas, Colonial Jewel in the Desert
The Metropolitan Cathedral in Zacatecas.

From the time I arrived with my friend Clara to meet Javier in this state capital city of 125,000 until the moment she and I reluctantly drove out of town, we were delighted by everything we experienced in Zacatecas. Three days were not nearly enough time to really savor its Colonial pleasures. The simple 4-hour drive northeast from Guadalajara to Zacatecas makes this trip one that we can repeat often—and we certainly want to go again soon.

Founded in 1546, Zacatecas is a gorgeous Spanish-colonial city filled with lively cultural activities. The spotless streets paved with lajas (flat square cobblestones) twist and turn enticingly through the hilly city, frequently ending at charming green pocket-size parks. The climate is pleasant and the residents are helpful and welcoming. Street markets, color and music abound and it seems as if there are art galleries and museums on every corner. The rich silver mining history of the area oozes from every architecturally splendid building.

In 1994, UNESCO (the United Nations Educational, Scientific, and Cultural Organization), named Zacatecas a Cultural Patrimony of Mankind site due to its architecture. The designation is richly deserved. The elaborately carved pink cantera (quarry stone) facades of churches and other buildings, the intricate hand-wrought ironwork on balconies, door, and windows and the brilliantly colored flowers blooming in pots and gardens throughout the city make Zacatecas a visual feast.

The vibrant city of Zacatecas offers constant festivals of art, music, film, and dance. We were there during an all-French film festival which coincided with a classical music festival. In three short days, the three of us attended a concert by the Zacatecas State band, a free classical guitar concert performed by an internationally-acclaimed soloist, and a book fair at a gorgeous Art Deco period theater.

Friends had told us to take good walking shoes to Zacatecas. We were glad we followed their advice, because for three days we were up and down hilly cobbled streets, walking the sets of stairs that lead from one level to another level in this city of fascinating nooks and crannies.

We were glad we packed sweaters, too. It's chilly in Zacatecas on winter nights, although it's warm and dry in the summer. Here in the heartland of Mexico, dress is much more conservative than in the coastal areas often frequented by foreigners. We quickly noticed that the tourists in Zacatecas were chiefly Mexicans. Very little English is spoken in museums, on the streets or in restaurants; we were glad that all of us are fluent Spanish-speakers.


One carved column of the Cathedral.

Zacatecas is approximately 8,000 feet above sea level in the high desert region of Mexico, so some tourists experience shortness of breath at first. It's good to be initially wary of alcohol consumption. At this altitude, alcohol hits hard until folks become accustomed to the thin air.

Hotels and restaurants range from the humble to the luxurious. There are plenty to choose from in every price range, from youth hostels to the most elegant of digs. The most famous local hotel is the Quinta Real Zacatecas. Architecturally stunning, this luxury hotel and its surroundings are a must-see. Where else can you stay in a hotel that lies alongside a 16th Century aqueduct and incorporates the oldest bull ring in North America into its facility?

The interior of the hotel is truly impressive. Circling the bull ring, hallways are boldly decorated and filled with a profusion of potted plants and shrubs. You'll find elegant boutiques around the perimeter, with a prime spot reserved for a sophisticated restaurant.
Much as we loved the Quinta Real, my friends and I opted for convenience and economy and stayed at the Hotel Posada Tolosa, located just two blocks from the cathedral in the heart of the historic center. Rooms here with two double beds are comfortably large and cost approximately $60 USD per night. The room rate includes enclosed secure parking. However, the hotel has no elevator and the stairs to the rooms are steep.

Zacatecas has a great system of inexpensive public transportation: buses, combis (VW bus-style taxis which follow a defined route) and private taxis. Any of these vehicles can take tourists to outlying areas of interest. There's plenty of on-street parking if you're visiting in a car, but the best way to see the historic center of the city is on foot. All of the usual tourist haunts are easy walking distance from the Cathedral, the heart of the city.

La Bufa, which means the wineskin, is the name of the highest hill overlooking the historic center of Zacatecas. Aptly named for its distinct shape, the hill is the terminus of a fantastic teleférico (cable rail) ride that lifts off near the El Edén mine entrance to sway its way higher and higher over the city. The views are fantastic and at the top there is a museum devoted to the Mexican revolution, complete with larger-than-life-size statues of Francisco 'Pancho' Villa and numerous other heroes and generals.  Every day of our stay we visited one of the many large museums and galleries for which Zacatecas is known. 

The Pedro Coronel Museum is named for one of the foremost Mexican painters and sculptors of the 20th Century, and a zacatecano. The massive and eclectic art collection of this older Coronel brother (1923-1985), is housed in a huge colonial building which has been at various times in its history a Jesuit college, a Dominican convent, early military headquarters, and a jail. Room leads to room, and each is filled with treasures.  
Coronel's personal eclectic collection of Twentieth Century art is the focus of the museum. Every modern artist from Braque to Miró to Picasso is represented. Most were Coronel's friends and contemporaries. We devoured the glorious paintings. We spent only a morning here; to give this museum its due, several mornings
 would be better.
Pavana para una mujer embarazada, 
Pedro Coronel, 1959, oil on canvas, 
184 x 202 cm. Private collection.

The Rafael Coronel Museum
, built in 1567 as a Franciscan convent, is a superb example of colonial architecture at its finest. At each turn in the building and everywhere on the grounds I found a breathtaking opportunity to use my camera. The museum houses Rafael Coronel's collection of nearly 5,000 Mexican masks once used in dances and traditional ceremonies. We marveled at the variety, the materials, and the intricate artistry of the masks. Many of these masks were part of Diego Rivera's collection and were inherited by his daughter, who married Rafael Coronel.

My favorite section of the museum was the magical collection of 19th Century Mexican puppets. The child in me adores antique dolls, puppets, and other old toys.
The Francisco Goitia Museum is housed in the state governor's former mansion, located a longish walk or short cab ride from the historic center of the city. Two huge rooms of the museum house works by Zacatecas artists Julio Ruelas, Pedro and Rafael Coronel, Manuel Felguérez and others. Another illustrious zacatecano, Francisco Goitia (1882-1960) has been compared to the best European painters. Several downstairs rooms are devoted to Goitia's haunting paintings. Up-and-coming younger Mexican artists are often invited to exhibit in the second floor rooms.

 

When we visited the museum, two of the large upstairs rooms were devoted to an exhibit of works by the best-known Mexican artists of the first half of the 20th Century, including Diego Rivera, Rufino Tamayo, and David Siquieros. This exhibit was on loan from the Museo de Arte Moderno in Mexico City.

To refuel for our next round of adventures, we happily hunted for—and found—great food. We ate several meals at a landmark Zacatecas restaurant, the Café Nevería Acropolis. It's across the street from the cathedral.  To refuel for our next round of adventures, we happily hunted for—and found—great food. We ate several meals at a landmark Zacatecas restaurant, the Café Nevería Acropolis. It's across the street from the cathedral.
Teatro Calderón at night--the Zacatecas State Band is playing in the foreground. 
This place bustles! From early morning till late at night, the staff hops to keep up with the hordes of locals and tourists who bring their need for sustenance to the café. Is it a Greek ice cream parlor?

 Is it a Mexican restaurant/coffee shop? You be the judge. Sit in a booth by the long windows on either side of the restaurant and watch the town stroll by as you dine. Don't miss the art on the restaurant walls—original works by famous clients cover every available space.
The menu is loaded with great Mexican breakfast, lunch and dinner specialties plus a lengthy selection of pastries, cakes, pies, and ice creams. I loved the cafe con leche (expresso coffee and hot milk). The fresh fruit salad with homemade yoghurt was delicious, as was the sopa azteca, a spicy tomato-based broth loaded with fried tortilla strips, chunks of ripe avocado, and thick cream topping. My companions raved about their dinners. Clara chose enchiladas with cheese and chicken. Javier ordered the chilaquiles (lightly fried tortilla strips, chicken, and onions basted in a red salsa picante and topped with cream and a fried egg.) Both their offerings came with rice, beans, and fresh hot tortillas. The prices were sure right! For much less than $10 US per person we stoked our furnaces for another night of festivities.

We ate one lunch at Doña Julia's gorditas place, located about a block and a half from the cathedral. Doña Julia is a real person as well as a local institution. She has three or four tiny gorditas restaurants in Zacatecas and is the sponsor of an important athletic club. We loved the gorditas—they're a regional specialty of Zacatecas. Thick flour tortillas—cooked, split and stuffed with a variety of savory treats—make an excellent breakfast or lunch. Try the bean with cheese, or the pork, or the chicken. They're small—you can eat several. The skinny man at the next table ate nine—we counted!

For a more formal meal, try the restaurant at the Hotel Quinta Real or walk two blocks from the cathedral to Mi México or venture to the Mesón de Jobita. Zacatecas is loaded with options for excellent food.

In Zacatecas, dancing in the streets is strongly encouraged. Every night we followed the callejonadas, troupes of meandering street musicians who wander the city with an entourage. Just before sundown every evening, a man with a burro and a group of musicians appeared in front of our hotel. The bands usually consisted of a couple of trumpets, a trombone, a saxophone and one or two drums. A few people gathered around to listen, and then a few more. Javier noticed that everyone had a tiny cup on a string around his or her neck—and then suddenly we each had one too!

When the crowd was large enough, the musicians began strolling up a callejón (alleyway) playing razzmatazz music. Clara, Javier and I followed the crowd up the narrow streets until we reached a charming tiny plaza. The band struck up a dance tune, everyone danced with everyone else and the fellow with the burro filled all of our little cups with aguamiel (a local tequila-like drink).
Zacatecas_bebidas
That little burro was a four-legged bar! This little burro carries clay jugs of aguamiel, ready for the callejonadas. 
After we all had a little aguamiel and a little dance time, the band led us around a corner and up another alleyway, playing music all the way. A bit of dancing, a tad more aguamiel, some more marching along—until suddenly a couple of hours later our heads spun from drink and dance and our cheeks ached from laughter.
The callejonadas are just the icing on the fabulous cake that is Zacatecas. Our three-day visit wasn't nearly long enough to see and do all that we wanted. There is a variety of side trips that we have in mind for our next journey: the town of Guadalupe to see the museum of early colonial religious art, the town of Jerez and the 13th Century ruins at La Quemada.

http://mexicocooks.typepad.com/mexico_cooks/2007/10/zacatecas-colon.html#.VM3K1s4FSJE.facebook
Sent by Mercy Bautista Olvera  
scarlett_mbo@yahoo.com





TENOCHTITLÁN
Los nombres de las calles de Tenochtitlán.
Los primeros nombres de las calles de Tenochtitlán

París es considerada como una de las primeras ciudades cuyas calles tuvieron nombre. Sin embargo, las calles de Tenochtitlán tuvieron nombre desde mucho tiempo antes. Mientras París tenía una población aproximada de 200 mil habitantes en el siglo XVII, para el año 1519 Tenochtitlán era una metrópoli con una población aproximada de 300 mil habitantes, lo que la hacía, probablemente, la ciudad más grande del mundo.

Cuando Hernán Cortés llegó a Tenochtitlán en el año 1519, encontró una ciudad perfectamente estructurada. Se trataba de un emplazamiento cuyo trazo estaba diseñado para que se pudiera llegar a cualquier punto por vía fluvial, a través de canales de diferentes dimensiones que se conectaban
entre sí y, sobre los más anchos e importantes, cruzaban calzadas.

La ciudad tenía tres tipos de calles: unas de tierra firme, otras que eran los canales por donde circulaban canoas y las terceras, que tenían forma mixta: una parte la constituían camellones sólidos adosados a los edificios, por los que caminaban las personas, mientras la otra mitad se destinaba a la circulación de embarcaciones, que se llamaban bordos. Pero lo más interesante de esta estructura, es que las calles tenían nombre. León Portilla señala que las calles de la ciudad prehispánica habían ido recibiendo sus nombres casi siempre en función de sus más obvias características. Ejemplo de ellos son los nombres de:

· Cihuateocaltitlán, “Al lado del templo de las diosas”
· Tocititlán, “Al lado de la diosa Toci”
· Tecpancaltitlán, “Al lado del palacio”
· Temazcaltitlán, “Al lado de los baños de vapor”
· Tomatlán, “Donde hay tomates”
· Zapotlán, “Donde hay zapotes”
· Atenantitech, “Junto al bordo de agua”
· Acalotitla, “Al lado de las barcas”
· Acolco, “Donde se tuerce el agua o la acequia”.

Todos estos nombres desaparecieron con la colonización española porque hacían referencia a los templos que fueron derribados, pero muchos otros nombres de origen prehispánico aún se conservan, tanto en calles como en
estaciones del metro y otros lugares de la ciudad y nos permiten imaginarnos el paisaje que existía y que originó su nombre.

Al sur de la Ciudad encontramos la colonia Copilco que significa “en el cucurucho” lo que posiblemente aludía a la forma de algún cerro de la zona; y Coyoacán, que proviene de Coyohuaca y que significa “Lugar del Coyote Flaco”.

Los cerros eran frecuentemente utilizados para distinguir un lugar, ejemplo de ello son los siguientes nombres: Chapultepec “en el cerro del chapulín”; y Ecatepec “en el cerro del aire”. Por Ejecatl (dios del viento)

Tlalpan fue la primera población sobre tierra firme del lado sur del valle, a la que llamaron de este modo porque proviene de tlalli, tierra y de pan, sobre, por lo que significa “sobre la tierra”. La segunda población encontrada al sur, fue Tepepan, que proviene de tepetl, cerro, y de pan,
sobre, lo que significa “sobre el cerro”.

Huipulco era un lugar poco poblado porque era un territorio donde abundaban las espinas, su significado es precisamente “en donde hay espinas grandes o gordas”.

De acuerdo con otros historiadores y cronistas, coinciden que Tláhuac es aféresis de Cuitláhuac, que se compone de cuitlatl, suciedad, caca, y de huacqui, seco, por lo que la interpretación significa “en la caca seca”.

La colonia Anáhuac conserva el nombre que en un momento dieron los aztecas a toda la extensión de territorio comprendido en los lagos que ocupaban el Valle de México, era el nombre de una región, que significa “junto al agua”,
en tanto que Tacubaya significa “lugar donde tuerce un arroyo”

Cuajimalpa refería a un pueblo en el camino a Toluca donde desde tiempo de los Aztecas se cortaba y labraba madera, y significa “en el astillero”.

Xoco, que da el nombre por el cual se conoce al Hospital de Traumatología de Coyoacán, es la abreviación de Xocotitlán, que significa “entre los árboles frutales”; y la estación de ferrocarril mejor conocida como Pantaco, toma su nombre de Pantecatl, deidad del vino entre los mexicanos, por lo que su significado es “lugar de Pantecatl”

Popotla proviene de Popotl, que expresa abundancia. Dado que el popote es el tallo de una planta de la familia de las gramíneas que se utilizaba para hacer escobas.

Tlanepantla se compone de tlalli, tierra, y de Nepantla, en medio, por lo que su significado es “en medio de la tierra”. Topilejo diminutivo castellano de topil, “el que tiene la vara de justicia, alguacil” y el significado de Azcapotzalco es “en la tierra de las hormigas”.

Tulyehualco proviene de la palabra Tulyahualco o Tuyahualco, que significa “en los muros o cercos de tule”.

Xochimilco se compone de xochitl, flor y milli, sementera, “en las sementeras de flores”, los xochimilcas fueron los primeros que llegaron al valle y que se dedicaron al cultivo de flores.

Zacatenco, proviene de zacatl, zacate, yerba de forraje, por lo que su significado es “en la orilla del zacate”

Sent by Juan Marinez marinezj@msu.edu 




Catálogo de bautismos  en el estado de Nuevo León
Benicio shared a 143 page catalog of baptisms in Nuevo Leon.  Most of the dates seem to be 1800s, but the range of  dates were between 1694 between 1875.  Please contact Samuel directly.

Presento este breve catálogo de bautismos (parcilamente letra A) de niños Bautisados en el estado de Nuevo León cuyos registros tienen variaciones serias en la escritura del apellido.

Benicio Samuel Sánchez García
Genealogista e Historiador Familiar

Email: samuelsanchez@genealogia.org.mx 
Website: http://www.Genealogia.org.mx y http://www.GenealogiaDeMexico.com  
Celular Monterrey : 044 ?811 191 6334 
Otras Ciudades de Mexico : 045 81 1 191 6334
USA 01152+1+81+1191 6334)
Skype: Genealogia.org.mx


https://groups.google.com/d/msgid/genealogia-mexico/CAC3zm9_ZvSAHaDh3W9RBJ9d1AFLDZhMx-J%2Bi13OPk014DgBeeQ%40mail.gmail.com .
Para acceder a más opciones, visita https://groups.google.com/d/optou .



Bautismo de José Primitivo Salinas de la Garza
Envío a Uds. la imagen del registro del bautismo de José Primitivo Salinas de la Garza, efectuado el año de 1856 en la Iglesia Parroquial de Linares, N.L.; su abuelo paterno Don Juan Manuel Salinas Fernández era hermano de mi tatarabuelo Don José Ramón y además eran concuños por el primer matrimonio de este último.
Márgen izq. Núm. 308. José Primitivo Salinas. Junio 15.

En la Yglesia Parroquial de Lináres á 15 de Junio de 1856. Mi --- el Presb°. Don Pablo Escobedo, bautizó solemnemente y puso los Santos oleos y Crisma á José Primitivo de seis dias de nacido en esta, hijo legítimo de Zacarias Salinas y de Leonarda de la Garza: abuelos paternos Juan Manuel Salinas y Maria de Jesus Botello y maternos Pantaleon Garza y Ma. de la Concepcion Guzman. Fueron sus padrinos Felix Salinas y Ma. Patricia salinas, á quienes se advirtió su obligacion y parentesco espiritual. Y que para constancia firmamos. Rafael Margain Pablo Escobedo.

Investigó. Tte. Corl. Intdte. Ret. Ricardo R. Palmerín Cordero.
Miembro de Genealogía de México y de la Sociedad de Genealogía de Nuevo León.
Fuentes. Family Search. Iglesia de Jesucristo de los Santos de los últimos Días.
duardos43@hotmail.com


Matrimonio de mi tatarabuelo materno Don José Ramón Salinas Fernández

Para mi familia, Genealogistas e Historiadores.

Envío a Uds. el registro eclesiástico del primer matrimonio de mi tatarabuelo materno Don José Ramón Salinas Fernández, se llevó a efecto en la Parroquia del Real de Boca de Leones, hoy Villaldama, N.L., al fallecer su esposa Doña María Cayetana Botello Pérez, contrajo segundas nupcias el 25 de Diciembre de 1825 en Montemorelos, N.L. con mi tatarabuela Doña María Juliana Ponce Silva, hija de Don José Mariano Ponce de León y Gaitan originario del Pueblo de Huango, hoy Villa Morelos, Mich. y de Doña María de los Santos Silva de León originaria del Valle de Pilón ( Montemorelos,N.L.).
Márgen izq. 24 de Enero de 1815.  Jose Ramon Salinas con María Cayetana Boteyo  Españoles.

En la Parroquia del Rl. de Voca de Leones en veinte y quatro dias del mes de Enero de mil ochocientos quince: Yo el Presvitero D. Juan Antonio Gonzalez Theniente de Cura de este referido Rl.: precedida la informacion necesaria de Libertad y Soltura, y las tres Canonicas Moniciones que se dieron en otros tantos dias festivos inter Missarum Solemnia segun lo dispuesto por el Santo Concilio de Trento, que lo fueron el día primero, dos y tres de Enero, y no haviendoles resultado algun Canonico impedimento á José Ramon Salinas Espl. soltero originario de la Jurisdiccion de la Yguana y vecino de este Rl. dos años hace hijo legitimo de Salvador Salinas y de Ana Francisca Fernandez del mismo origen, con Maria Cayetana Boteyo Doncella Española Origa. y Vecina de la Hacda. de Santa Fee Jurisdiccion de este Rl., hija lexitima  de Cayetano Boteyo y de Laureana Perez, de esta vecindad: los Cassé y Vele in Facie Eclesie ante tres testigos que lo fueron Dn. Joaqn. de Arizpe, Claudio Quintana y Estanislao de la Cruz. Fueron Padrinos José Fabian Perez y Maria Salinas, y para su constancia lo firmamos en Dho. dia mes y año. Jose Manl. Fernandez de Rumayor.

Fueron los abuelos paternos de mi Tatarabuelo Don José Ramón: Don Antonio Salinas y Doña Juana de los Ríos.
Y los maternos: Don Juan José Laurel Fernandez Villarreal y Doña Juana Saenz Salazar.

Investigó y paleografió.Tte. Corl. Intdte. Ret. Ricardo R. Palmerín Cordero.Miembro de Genealogía de México y de la Sociedad de Genealogía de Nuevo León.=
Fuentes. Family Search. Iglesia de Jesucristo de los Santos de los últimos Días.

 


Matrimonio de Don Francisco Grande y de Doña Angela Ampudia Cortés


Genealogistas e Historiadores.  Envío la imagen del registro del matrimonio de Don Francisco Grande y de Doña Angela Ampudia Cortés, sobrina del General Don Pedro de Ampudia y Grimarest.


Márgen izq. Don Francisco Grande y Da. Angela Ampudia Cortés.



En el año del Señor de mil ochocientos sesenta y siete a doce dias del mes de Junio en la Iglesia Parroquial de San Luis Potosí habiendo precedido las tres amonestaciones dispuestas por el Santo Concilio de Trento inter Missarum solemnia, en esta Parroquia como consta de Supr. Dto. de 11 del corriente del Sr. Gobr. de esta Diócesis Dr. D. Juan N. Ledon, y habiendose hecho la publicacion de este matrimonio en la Yga. Parroql. del Saltillo, por parte del pretendiente, así como haberse practicado las diligencias correspondientes de las que no resultó impedimento; hecha la monicion conciliar, dispuestos sacramentalmente, examinados en la doctrina cristiana y hallados aptos: yo Frai Antonio Mata, Ministro del Sagrario, pregunté á D. Francisco Grande, natural de la Ciudad del Saltillo, vecino en esta de San Luis hace cuatro años, de treinta y uno de edad, h.l. de D. Mariano Grande y de Da. Ygnacia Valle, difuntos; y á Doña Angela Ampudia, originaria y vecina de esta Ciudad, de quince años, hija legma. del Gral. Don Enrrique de Ampudia que vive y de Doña Josefa Cortés, difunta, si querian contraer matrimonio segun el órden de N. Sta. M. Iglesia, y habido su mutuo consentimiento por palabras de presente que lo hacen legitimo y verdadero, los casé infacie eclesia, y les conferí las bendiciones nupciales siendo testigos Don Antonio Carranco y D. Manuel Duque. y padrinos----- y para que conste lo firmé.

Investigó.Tte. Corl. Intdte. Ret. Ricardo R. Palmerín Cordero.Miembro de Genealogía de México y de la Sociedad de Genealogía de Nuevo León.  Fuentes. Family Search. Iglesia de Jesucristo de los Santos de los últimos días.




Descendientes de la familia Garza Herrera-Genealogistas e Historiadores.
A continuación transcribo el registro de bautismo de Don Prisciliano Garza Herrera, Abuelo paterno de Doña Sarita Garza Jiménez Q.E.P.D., abuelita paterna de mi esposa Gloria Martha Pérez Tijerina de Palmerín.

Libro de Bautismos de la Iglesia Parroquial de la Cd. de Linares, N.L.
Márgen izq. No. 3 Priciliano Garza en 4 de En°.
En la Yglesia Parroquial de la Ciudad de Linares á cuatro de En°. de mil ochocientos cuarenta y cinco. mi Vic°. el P. D. Guadalupe Sanchez bautizó solemnemente y puso los Santos Oleos á Priciliano de cuatro días, hijo legitimo de D. Antonio Garza y Da. Juana Herrera, vecinos de esta. fueron sus padrinos D. Francisco y Doña Josefa Gomez hermanos. á quien se advirtió su obligacion y parentesco espiritual y para constancia lo firmamos. D. José Angel Benavides. Guadalupe Sanchez.

Nota.
Varios de los hermanos de Don Prisciliano fueron bautizados en las Ciudades de Lampazos y Monterrey,N.L. 

Fueron sus abuelos paternos:-
Don José Estanislao de la Garza y Doña Josefa Manuel Barrera Treviño.

Abuelos Maternos:-
Don Juan José de Herrera Valdés y Doña María del Refugio Guaxardo.

Bisabuelos Paternos.
Don Pedro José de la Garza de los Santos Coy y Doña María Andrea Saenz Solis.

Don Juan Angel Barrera y Doña Maria Rosa Lorenza Treviño Arellano.

Bisabuelos Maternos.
Don José Florencio de Herrera de los Santos y Doña Maria Zapopa Valdés.

Don José Ygnacio Guaxardo y Doña María Petra de la Garza ( de Reynosa, Tamps. )

Mí esposa y el que esto escribe tenemos parentesco por nuestros ancestros, soy descendiente de Doña JUANA SAENZ SALAZAR y ella de Don JOSEPH MARCIAL SAENZ SALAZAR su hermano.

Investigación efectuada en Family Search. Iglesia de Jesucristo de los Santos de Los últimos Días e información proporcionada por nuestro Primo John D. Inclan.

Tte. Corl. Intdte. Ret.
Ricardo Raúl Palmerín Cordero.
Miembro de Genealogía de México y de la Sociedad de Genealogía de Nuevo León.

Matrimonio del Coronel Don Antonio Ma. Jauregui y de Doña Victoria Facha.
Genealogistas e Historiadores, envío a Uds. la imagen del registro eclesiástico del matrimonio del Coronel Don Antonio Ma. Jauregui y de Doña Victoria Facha.


En el año del Señor de mil ochocientos sesenta y siete á veinte i nueve dias del mes de Mayo  En la Iglesia Parroquial de San Luis Potosí habiendose dispensado las tres amonestaciones dispuestas por el Santo Concilio de Trento, en union de la vaguedad que le resulta al contrayente, como consta de Superior Decreto de veinte y ocho del corriente, del Señor Gobernador de esta Diócesis Doctor Juan Nepomuceno Ledon, previas las diligencias correspondientes de las que no resultó impedimento; hecha la monicion conciliar. dispuestos sacramentalmente, examinados en la doctrina cristiana y hallados aptos: yo Fray Antonio Mata, Ministro del Sagrario de esta Capital, pregunté al Coronel D. Antonio Maria Jauregui, natural y vecino de esta Ciudad, habiendo transitado por algunos años por todas las mas Ciudades de la República, soltero de veintiseis, h.l. del Gral. D. Antonio Ma. Jauregui y Da. Ma. Soledad Orozco, difuntos; y á Da. Victoria Facha, del mismo origen y vecindad, de veinte i un años de edad, hija legitima de D. Je. Ma. Facha y de Da. Francisca San Jn. vivos si querian contraer matrimonio segun el órden de N. Sta. M. Iglesia, y habido su mutuo consentimiento por palabras de presente que lo hacen legítimo y verdadero, los casé in facie eclesia y les conferí las bendiciones nupciales en la Yglesia de Tercera Orden de esta Ciudad. Siendo testigos D. Jacinto Fernandez y D. Antonio Carranco, de esta vecindad y padrinos, el Coronel D. Atenogenes Barragan y Da. Eulalia Barragan Y para que conste lo firmé con el Señor Cura.

Fuentes. Family Search. Iglesia de Jesucristo de los Santos de los últimos Días.

Investigó.Tte. Corl. Intdte. Ret. Ricardo Palmerín Cordero.Miembro de Genealogía de México y de la Sociedad de Genealogía de Nuevo León.



Registro del bautismo de José de Jesús Guadalupe Romo Espinosa,
Genealogistas e Historiadores.

Envío la imágen del registro del bautismo de José de Jesús Guadalupe Romo Espinosa, efectuado en la Parroquia de la Villa de San Buenaventura, Coah., Don José fue el abuelo materno del actor, productor y director de Cine de la época de Oro Don Emilio Fernández Romo ( El Indio ), el que no tenía nada de Indio, ni de origen Kikapoo.
Márgen izq. Mayo 16 de 1853. J. Jesus de Guadalupe.
En la Parroquia de la Villa de Sn. BuenaVa. á los dies y seis dias del mes de Mayo de mil ochocientos cincuenta y tres. Yo el Presbitero J. Ponciano de Jauregui Cura propio bautisé y puse los Stos. Oleos y Crisma a J. de Jesus Guadalupe de cinco dias de nacido, hijo legitimo de D. Tomás Romo y de Da. Ma. Luciana Espinosa. Ps. D. J. Ponciano de Jauregui y Ma. Josefa Borrego. y para que conste lo firmé
Nota.-Información sobre el origen de Emilio Fernández Romo, investigada por mi esposa Sra. Gloria M. Pérez Tijerina de Palmerín y el suscrito, la cual presenté el año pasado en la Novena Conferencia Binacional de Historia en el Recinto de Juárez de la Cd. de Saltillo. Coah.

Investigó y paleografió.
Tte. Corl. Intdte. Ret. Ricardo R. Palmerín Cordero.
Fuentes. Family Search. Iglesia de Jesucristo de los Santos de los últimos Días.
Miembro de Sociedad Genealógica y de Historia Familiar de México y de la Soc. de Genealogía de Nuevo León.


CARIBBEAN REGION 

Working To Preserve The Legacy Of A Puerto Rican Leader  Lisa S. Lenkiewicz
War Against All Puerto Ricans by Nelson A. Denis
Agramonte/Agramont by Peter Carr



Maria Colon Sanchez

Working To Preserve The Legacy Of A Puerto Rican Leader
Lisa S. Lenkiewicz
CTLatinoNews


Years ago, the name Maria Colon Sanchez was synonymous with leadership in Hartford’s Puerto Rican community. She was bestowed with the honorary title “La Madrina” (The Godmother) by her community. A new generation of young Puerto Rican leaders in the Hartford area is determined to ensure her contributions are remembered and her legacy passed on.

To honor that legacy, each year the Connecticut Institute for Community Development-Puerto Rican Parade Committee (CICD) holds the Maria C. Sanchez Awards Banquet, to be held Saturday, February 7th this year, and the annual Greater Hartford Annual Puerto Rican Parade.

Aura Alvarado, past president of CICD, recalls the time when she joined the organization. She thought she was just helping coordinate a parade. “I had no idea about the history and the amazing people who gave Puerto Ricans a place in Hartford,” she says. “People such as Olga Mele, Luis Ayala, Mildred Torres and Maria Sanchez. These individuals didn’t just coordinate a parade; it was a cultural experience that also served as agents for change. Maria was instrumental in getting the community out to vote– making sure there were interpreters for those who didn’t speak English.”

“This is why the new, young, CICD board needs the support of everyone in the community, especially the Puerto Rican community. There are many past award recipients and they too need to teach the younger generation why and what that means.”

“Our goal is to pass the message down and keep passing the torch to keep the organization and the parade going,” emphasizes Gladys Rivera, CICD vice president and director of events.

Alvarado, Communications Director for CREC also adds, “Our younger Puerto Ricans don’t understand the sacrifice and pride the parade represents. It saddens me when I see our youth disrespecting the parade because no one has taken the time to teach them.”

A native of Comerio, Puerto Rico, Sanchez immigrated to Hartford in 1953 to live with her aunt. After working in local tobacco fields to send money back to her family in Puerto Rico, she eventually saved enough money to open her own storefront, “Maria’s News Stand,” on Albany Avenue in Hartford. Before long, she got involved in politics, and worked to register Puerto Ricans to vote. In 1965, she was elected treasurer of the Puerto Rican Democrats of Hartford.

As an activist in the Puerto Rican community, she co-founded Hartford’s Puerto Rican parade in 1964 and the “Miss Puerto Rico” pageant. She also co-founded La Casa de Puerto Rico, the Society for Legal Services, the Spanish-American Merchants Association, the Puerto Rican Businessmen Association, and the Community Renewal Team. For 16 years, she was a member of Hartford’s Board of Education. In 1988, she was the first Hispanic woman elected to the Connecticut State Assembly.

Sanchez, who passed away in 1989, consistently advocated for mandatory bilingual education in Hartford. She helped create a federally-funded teacher recruitment program for Spanish language teachers.

Another important part of the legacy left by this role model was her belief that every child should have access to higher education. “Maria C. Sanchez stood for the importance of education and advancement of the Latino community. With that said, one of our committee’s key goals is to support the educational aspirations of Latino youth by way of scholarships,” notes Sammy Vega, CICD president.

Funds raised at the banquet support the scholarships and also help support the Puerto Rican Day Parade and cultural festival. Rivera emphasizes that the CICD is a nonprofit organization with an all-volunteer board, whose members all have demanding jobs, but also have a desire to honor the past and embrace the future. The organization does not receive any federal or state grants for the parade and festival. It receives minimal funding from the City of Hartford explains Rivera, a board member for 30 years, so fundraising events such as the banquet and a golf tournament provides the majority of its funding.

With the prominence of the Puerto Rican Day Parade, these volunteers also hope to enhance community pride and work to encourage the building of community. The CICD holds workshops during the year to celebrate Puerto Rican heritage and also hosts the annual Miss Puerto Rico Greater Hartford Pageant to showcase Puerto Rico’s spirited culture.

Undoubtedly, Maria Clemencia Colon Sanchez would be proud.

The annual Maria C. Sanchez banquet will be held on Saturday, Feb. 7, at the Hartford Hilton. A Red Carpet reception begins at 5 p.m., followed by the awards ceremony and entertainment by William Mendoza and The Latin Heartbeat Orchestra at 6 p.m. For tickets and more information, call Damaris Cabrera, 860-462-4750 or email cicdprevents@gmail.com. This year’s parade and festival will be held on Sunday, June 7.

Sent by Dorinda Moreno pueblosenmovimientonorte@gmail.com 

http://ctlatinonews.com/2015/02/04/working-to-preserve-the-legacy-of-a-puerto-rican-leader/ 

https://secure.repost.us/syndicate/create?url=http://ctlatinonews.com/2015/02/04/working-to-preserve-the-
legacy-of-a-puerto-rican-leader/http://ctlatinonews.com/wp-content/uploads/maria-sanchez.png
 



I'm helping to spread the word out on my friend Nelson Denis's book " War Against All Puerto Ricans" A lot of history about Puerto Rico: the good, the bad, and the ugly. A book that will educate people in American and the world in how the Puerto Ricans in the island were treated after the invasion by the United States during the Spanish American War of 1898. A book which also tells the story of Pedro Albizu Campos, attorney, politician, and the leading figure in the Puerto Rican independence movement. 

Joe Sanchez  bluewall@mpinet.net 



AGRAMONTE/AGRAMONT 
by Peter Carr

Surname arrives in Cuba in 1538


One of the many surnames having an origin in the Spanish Pyrenees, its variants, GRAMUNT and GRAMONT, are of French extraction. All throughout Navarra, Spain, many illustrious families have carried the AGRAMONTE surname.

In 1424, Antonio AGRAMUNT arrived from Foix, France and became a feudal lord in the area surrounding the village of Castellbo. His descendant, also named Antonio, married Juana Maria MESTRE on 28 May 1685 in the parish church of Castellbo.

By an order of the Vicario General de la Diocesis de Urgel dated 15 December 1700, it was mandated that prior to every religious ceremony celebrated in the parish church of Castellbo, the Lady of the House of GRAMUNT had the privilege and honor making the first offering.

The earliest settler in the Americas to have this surname was Juan de AGRAMONTE who in 1538 arrived on the island of Cuba with his wife Ana de ASTORGA. They were both native of Lerga in Navarra, Spain. He returned to Spain in 1550, but within two years was back in Cuba.

This couple gave rise to a very prolific and numerous family who inhabited the eastern portion of the island in what were prior to 1959 the provinces of Camaguey and Oriente. One of their descendants was Jacinto AGRAMONTE ZAYAS-BAZAN who married on 28 August 1739 in the Cathedral of Puerto Principe (later Camaguey) to Maria Micaela MIRANDA VERGARA.

Though an aristocratic family, the AGRAMONTE family was always sympathetic to the cause of the Cuban Independence Movement. During the Cuban Ten Years' War (1868-1878) one of the leaders was Ignacio AGRAMONTE LOYNAZ who gave his life for the cause of freedom.

A cousin of Ignacio was Manuel Nazario AGRAMONTE BATISTA who married Amalia MIRANDA on 17 September 1863 in Puerto Principe, Cuba. They had some children who along with those from Manuel's prior marriage came to New Orleans aboard the ship "Frankfurt" which arrived on 28 February 1870. One of these, Manuel AGRAMONTE MIRANDA later settled in New York City. He became a naturalized American citizen and was a musician by profession.

Mr. Bernard M. COFFEY, a resident of Dallas, Texas, is a descendant of Manuel AGRAMONTE MIRANDA, he is related to King Ferdinand and Queen Isabella. Still in the process of verifying all the details about his ancestors, Mr. COFFEY feels great pride in his Hispanic roots as well as his COFFEE/COFFEY ancestors.

Related surnames: SAYAS-BAZAN, MIRANDA, VERGARA, DE LA TORRE, BETANCOURT. HIDALGO. CISNEROS, BORRERO, MONTEJO AND QUESADA.

Published in Spanish in the Excelsior, April 14, 1993, in Volviendo a Nuestras Raices



CENTRAL AND SOUTH AMERICA

A Hemispheric SOMOS PRIMOS by Galal Kernahan
Boletín de Genealogías Colombianas
Guatemala Civil Registration




A Hemispheric SOMOS PRIMOS 
by Galal Kernahan
A Functional Pan Americanism Goal

SOMOS PRIMOS in Spanish means WE'RE COUSINS in English. It is a website offering encouragement, interests and accomplishments. . . lessons in shared humanity. Add Portuguese for Brazil and French for Haiti to the English for the United States and Spanish for the other New World republics. You would have the official languages of all nations in the Western Hemisphere.

Consider how the Organization of American States (OAS) tracks its way back (through various twists and turns) to an idea mentioned by Simon Bolivar in 1824.

"It is time the interests and relationships uniting American Republics, formerly Spanish colonies, should have a fundamental basis that shall perpetuate, if possible, those governments." Great idea. . .with little accomplished during his lifetime or by him.

At first, there was a nagging fear Spain would return in force to recover colonies. Then arose troubles between new nations themselves. U.S. policy came to be embodied in the Monroe Doctrine. It discouraged foreign powers from New World interventions.

Functional Pan Americanism has become a goal shared by the U.S. and twenty other New World nations. Today's OAS provides common ground and successful policies in dealing with issues. It encourages propitious policies while respecting national sovereignty.

Almost sounds like time-tested advice from individuals in a successful family. Keep your cool. Be sure you understand situations and grasp what others are trying to tell you. . .and not tell you. Use these skills and all else you should have learned from human relations mistakes.

After all. . .SOMOS PRIMOS.




El boletín y dos anexos sobre el apellido Angulo
BOLETÍN DE GENEALOGÍAS COLOMBIANAS
Editor: Luis Álvaro Gallo Martínez

Bogotá D.C. – COLOMBIA
NUEVA JUNTA DIRECTIVA DE LA ACAD
EMIA COSTARRICENSE DE GENEALOGÍA

Presidente Julio Ernesto Revollo Acosta. Vicepresidente Sergio Alonso Valverde Alpízar Secretario Luis Carlos Serrano Madrigal. Prosecretaria Giselle Fernández Alfaro. Tesorero Manuel Enrique Salazar Herrán. Subtesorero Mauricio Osvaldo Meléndez Obando. Vocal Primero Félix José Ortiz Volio. Vocal Segunda Clarita Bornemisza Steiner. Vocal Tercero 
Jorge Francisco Sáenz Carbonell. Así mismo, en dicha Asamblea fueron designados para integrar la Fiscalía de la Academia Costarricense de Ciencias Genealógicas para el mismo período, los siguientes Académicos de Número: Fiscal Propietario: Federico Antonio Mata Herrera. Fiscal Suplente Gustavo Alfredo Naranjo Chacón.

Los señores Académicos electos asumirán sus respectivos puestos el 1° de febrero del 2015.

PORTALES CON LÁPIDAS DEL CEMENTERIO DE SONSÓN

Ana María Mejía A., por medio de las direcciones Web que presentamos a continuación nos ha mostrado una serie de lápidas del cementerio de Sonsón y también información sobre partidas de bautismo y otros documentos que están en el Museo de Arte Religioso de la Catedral de San Nicolás de Rionegro, Antioquia .

Se pueden consultar por:
https://framefocusandclick.wordpress.com/2015/01/26/flores-y-estelas-para-un-recuerdo/
https://framefocusandclick.wordpress.com/2014/09/02/caminos-ancestrales/
https://framefocusandclick.wordpress.com

REVISTA TRASTÁMARA
Esta en circulación el número 14 de la revista Trastámara, que se puede consultar
en : 
http://www.everyoneweb.es/trastamara


SOBRE EL APELLIDO ANGULO

En el Boletín de diciembre presentamos como anexo un estudio suscrito por el señor don Alberto Corradine Angulo, precisamente sobre el apellido Angulo. Y sobre este trabajo nos llegaron dos comentarios, de gran interés, que hoy los 
incluimos como anexos, que nos permitirán aclarar y mejorar nuestros conocimientos sobre este apellido.

El primero, es del señor don Miguel Wenceslao Quintero. Y el segundo es del señor don Emilio Escobar Gutiérrez.
Con gusto divulgamos estos dos comentarios.
​--

Luis Alvaro Gallo
www.genealogiascolombianas.blogspot.com

Sent by genealogia-mexico@googlegroups.comSHARE
Source: Luis Alvaro Gallo Martínez luis.a.gallo@gmail.com
Fecha: 2 de febrero de 2015
Asunto: Boletín de Genealogías Colombianas Nro. 137 - Enero 2015.

 


Family Search has photographed and digitized the following records.  
 New browsable image collection.  These have not been indexed.  
 Volunteers are encouraged and welcomed to assist in this task.

Guatemala, Alta Verapaz, Civil Registration, 1877–1994 17,770
Guatemala, Baja Verapaz, Civil Registration, 1877–1994 24,503
Guatemala, Chimaltenango, Civil Registration, 1877–1994 3,075
Guatemala, El Progreso, Civil Registration, 1877–1994 103,502
Guatemala, Escuintla, Civil Registration, 1877–1994 2,355
Guatemala, Guatemala, Civil Registration, 1877–2006 1,486
Guatemala, Huehuetenango, Civil Registration, 1877–1994 17,993
Guatemala, Izabal, Civil Registration, 1877–1994 9,848
Guatemala, Jalapa, Civil Registration, 1877–1994 42,552
Guatemala, Jutiapa, Civil Registration, 1877–1994 36,732
Guatemala, Petén, Civil Registration, 1877–1994 713
Guatemala, Quetzaltenango, Civil Registration, 1877–1994 41,022
Guatemala, Quiché, Civil Registration, 1877–1994 70,397
Guatemala, Retalhuleu, Civil Registration, 1877–1994 550
Guatemala, Sacatepéquez, Civil Registration, 1877–1994 63
Guatemala, San Marcos, Civil Registration, 1877–1994 16,730
Guatemala, Santa Rosa, Civil Registration, 1877–1994 97,101
Guatemala, Sololá, Civil Registration, 1877–1994 70,746
Guatemala, Suchitepéquez, Civil Registration, 1877–1994 1,312
Guatemala, Zacapa, Civil Registration, 1877–1994 18,271

 

 PHILIPPINES

The Miss Universe of 2015 and My Memories of Days with My Hispanic Friends
 

The Miss Universe of 2015 
and My Memories of Days 
with My Hispanic Friends

by 
Eddie AAA Calderón, Ph.D. 
eddieaaa@hotmail.com

The Miss Universe contest of 2015 was won by Paulina Vega from Baranquilla, Colombia. This international beauty pageant was just held in late January, 2015. Here are some of the websites for this event which include the pictures of Señorita Vega.
http://www.missuniverse.com/members/profile/661314 
https://www.google.com/search?q=paulina+vega+miss+universe&tbm=isch&tbo=u&source=univ&sa=X&ei=fzXWVKS-CMWO
yASi5IH4DQ&ved=0CCYQsAQ&biw=1536&bih=746
 
I specifically mention this particular event along with my memories of my friendship with my Hispanic friends for the March, 2015 issue of Somos Primos because the Colombian city of Baranquilla where Señorita Vega, the Miss Universe of 2015, comes from just came to my mind. I first got to know this city from an American classmate during my MA studies at Occidental College in Los Angeles, California. He was a Peace Corps volunteer in that Colombian city for a year and he was happy to have been assigned to that city for his work and to recount his memorable experience to his MA classmates including myself. But that city did not make a very deep impression on me until I met Colombian friends in Minneapolis, Minnesota while attending the University of Minnesota (U of M). Now the Miss Universe of 2015 hails from Baranquilla, Colombia.
Here are the websites for the city of Baranquilla -- 
http://www.tripadvisor.com/Tourism-g297473-Barranquilla_Atlantico_Department-Vacations.html  and
https://www.google.com/search?q=barranquilla,+colombia&tbm=isch&tbo=u&source=univ&sa=X&ei=ZjfWVMejOoi1yATjmIKg
Ag&ved=0CC4QsAQ&biw=1536&bih=746
 
One of my friends from the U of M loved to sing Colombian songs when I was with him and his family. The songs were indeed beautiful, romantic, and sentimental. One song in particular that caught my attention is from Baranquilla, Colombia now that the Colombian es la reina de belleza mundial in the year 2015. It is not the typical romantic song but it is a very lively and funny song. The tune and lyrics go this way: Se va el cayman (bis), se va para Baranquilla -- The crocodile is leaving and it is going to Baranquilla. This song is rendered in cumbian style and I enjoyed singing this particular song with my Colombian friend after learning its lyrics. Here are two U-Tube renditions of the song 
https://www.youtube.com/watch?v=WsJa2_inU0c&index=1&list=RDWsJa2_inU0c  
https://www.youtube.com/watch?v=Nz7lro4bv3Y 

This particular song has made deeper impression on me now that the Miss Universe of 2015 comes from Baranquilla in Colombia. I also learnt how to dance cumbia from my Colombian friends in Minnesota. This song has also added lyrics and tune and the newest addition was in 1992. See http://www.musica.com/letras.asp?letra=1723573

I also visited my Colombian friend during my 5 month world tour in 1970 when he returned to his hometown of Bogotá, the capital of Colombia, after he obtained his MA in psychology from the U of M.

From my Latin American friends, I began to realise that many of our Hispanic songs as I was growing up in the Philippines were from Latin America including the Cuban songs El Bobo de la Yuca Se Quiere Casar (Invita al todo el mundo a la cathedral), La Paloma, written by a Spaniard residing in Cuba in the late 1800's, Tumbando Caña (This song starts with: Oye mi negra no te asustes cuando veia. Recently, the word negra was changed to colega to probably make it friendly user in the political and social sense of the word) and other Hispanic songs I heard back home starting at age 4. And with my Hispanic friends in the USA I later began to know their lyrics that I still sing to these days.
As a foreign student in California, I met several South American students from different colleges, many from Pasadena City College in the Los Angeles County, during trips on monthly week-ends and the long school breaks sponsored by the Pasadena Rotary Club. The trips took us not only to interesting places in California but also the neighbouring states including one trip to Mexico by the border. We foreign students went on a bus ride during the trips and I noticed that the Latin American students who were the majority in those bus trips  loved to sing Hispanic songs all the way to our destination.  As I enjoyed singing especially Hispanic songs, I enthusiastically joined them in their singing impromptu. Whenever we saw each other again during another trip, a Costa Rican student from Pasadena City College who was very happy along with other Hispanic students to see me  would ask me in front of her fellow Hispanic friends this: Eddie, esta listo para cantar durante nuestra viaje? The foreign Hispanic students were very much amazed on how much I knew of the many Hispanic songs they sang during the trips and how I was able speak easily the language of Don Miguel de Cervantes. They started to cherish my friendship as they considered me a Latino like them and had called me since then as paisano -- su paisano de las Islas Filipinas.



SPAIN

Synopsis: The De Riberas, Chapter Four: The Old World - Iberia, Pre-Spain 
     by Michael S. Perez

Las Canarias
Joâo Gonçalves Zarco y Tristâo Vaz Teixeira



Synopsis of The De Riberas, Chapter Four 

“The Old World – Iberia, Pre-Spain
by
Michael S. Perez
(c) 2015

 

The history of modern Spain is really a history of a geographic area, a peninsula.  Before the Roman Empire, the Iberian Peninsula was never politically unified.  It had indigenous groups and colonies established by Eastern Mediterranean civilizations.  It is traditional (Only since 19th Century) to start the history of modern Spain with the Visigoth kingdom.  To be sure, a discussion of modern Spain would be incomplete without a mention of the Visigoth Kingdom.  However, it is debatable whether there is continuity between it and the Kingdom of Castilla and Aragón after the 15th Century.  Continuity can however, be established via the tread of Roman Catholic Christianity.  Both the Visigoth Kingdom (German Tribes) and Al-Andalus (African Islamic Moors) have their own historical significance and must be treated as such.  

It is important to remember that once the Islamic hordes swept out of North Africa from across the Gibraltar straits after 711 A.D., within seven years they had conquered all but the northwest Iberian coastal region.  After the Christian Visigoths were defeated the African Arab and Berber Islamic invaders slowly pushed the Christians back toward the mountains of the north and northwest.  These same invaders marched across the Pyrenees into France until finally being halted by Christian warriors.  Spain and all Christianity found itself under siege and warring with a fierce and well-trained army of religious fanatics bent on the complete destruction of Christian Europe.  

Following the Muslim conquest of Hispania, Al-Andalus was at its greatest extent.  It was divided into five administrative units, corresponding roughly to modern Andalucía, Portugal and Galicia, Castile and León, Aragón, county of Barcelona and Septimania.  As a political domain, it successively constituted a province of the Umayyad Caliphate, initiated by the Caliph Al-Walid I (711-750); the Emirate of Córdoba (c. 750-929); the Caliphate of Córdoba (929-1031); and the Caliphate of Córdoba's taifa (successor) kingdoms.  Rule under these kingdoms saw a rise in cultural exchange and cooperation between Muslims and Christians, with Christians and Jews considered as protected people as long as they paid a tax to the state.  With this they enjoyed limited "internal autonomy".  

Trade ties between the Iberian Moorish kingdoms and the North African Moorish state led to a greater flow of trade within those geographical areas.  The Iberian Peninsula served as a base for the export of slaves into other Muslim regions in Northern Africa.  In addition, the Christian Iberians who lived within Arab and Moorish-ruled territories were not only subject to discriminatory laws and taxes, but were also coerced into Islamic faith.  

The Moors also engaged large sections of Spaniards and Portuguese Christians as slave labor.  It should be remembered that at this time less than one percent of the Iberian population was Moor.  More than ninety-nine percent were native Iberians.  And yet one twelfth of the Iberian population was composed of European slaves.  Yes, the Moors utilized ethnic European slaves.  This was a result of periodic Arab and Moorish raiding expeditions sent from Islamic Iberia to ravage the remaining Christian Iberian kingdoms, bringing back stolen goods and slaves. 

Now stronger, the wars of reconquest by the Northern Christian Kingdoms would not be halted.  While the rest of Europe fervently marched on Papal crusades and fought to regain the Holy Land, the Spaniards fought a religious crusade against Moorish infidels.  The Spanish would know no rest until the wars for their land and faith were won.  This sacred duty left an indelible mark on the Spanish soul.  No man of breeding regarded himself as other than a soldier for the Christian Northern kingdoms against the unholy Moors.  They became conquistadors dedicated to the destruction and expulsion of the hated African Moors and their “Moon-God”, Allah, from Iberian soil.  Over time, the Moorish strongholds in Spain surrendered to the Christian kingdoms.  

There would be over seven hundred years (711-1492) of Moorish dominance and it would leave an unmistakable mark on Spain.  The African Moorish occupation of Spain and the great struggle for liberation lasted until 1492, and influenced Spanish life deeply.  The process of the nation of Spain began with the County of Portugal asserting its independence.  Later, as the rest of the Iberian Peninsula began to consolidate into a unified nation during the 15th century, they would become known as Spanish.  This was obviously with the exception of Portuguese, who continued to resist the consolidating by Castile, the dominant Iberian Christian kingdom that was absorbing other kingdoms.  This separation and consolidation resulted in a distinction between Spanish and Portuguese peoples.

http://somosprimos.com/michaelperez/michaelperez.htm

 



El Hierro confirma que todas las Canarias emergieron casi en el mismo punto

http://www.canarias7.es/articulo.cfm?id=363455     

 



Joâo Gonçalves Zarco y Tristâo Vaz Teixeira, descubrieron la isla de Madeira
Un pequeño Principado
por
Ángel Custodio Rebollo


Ángel Custodio nos cuenta la historia de un principado que se encuentra en medio del Atlántico, cerca de la isla de Madeira, donde se contruyó el Forte Sâo José, que posteriormente se denominó Batería da Pontinha.
9 febrero 2015

http://huelvabuenasnoticias.com/wp-content/uploads/2015/02/bateria-de.jpg 
Batería da Pontinha. / Foto: fortalezas.org.

http://huelvabuenasnoticias.com/wp-content/uploads/2015/02/bateria-de.jpgÁngel Custodio. Aunque quizás usted no lo conozca, hay un pequeño principado en medio del Atlántico que tiene una curiosa historia y que os contaré tal como yo la he conocido.

Cuando los portugueses Joâo Gonçalves Zarco y Tristâo Vaz Teixeira, al servicio del Infante Don Henrique, descubrieron la isla de Madeira, el 11 de julio de 1419, buscaron refugio en un pequeño islote antes de desembarcar, porque no sabían que encontrarían en una zona con tanta vegetación. Este islote estaba a solo unos setenta metros de la isla principal.

Una vez desembarcaron, en este islote se creó una defensa, que es la más antigua fortificación del archipiélago y que después evolucionó con la colonización de la zona y se construyó un fuerte con un puente que lo unió a la isla. Este fuerte se llamó “Forte Sâo José” y posteriormente se denominó“Batería da Pontinha”.

Con la invasión de las tropas napoleónicas, este Fuerte sirvió de cuartel a los británicos y posteriormente de prisión.

Cuando dejó de tener utilidad militar, fue arrendado por seis años, el 7 de marzo de 1889 a la empresa Blandy Brothers.

En agosto de 1903, el gobierno portugués decidió vender el Fuerte y su territorio en subasta pública, que se adjudicó Candido Henriques de Freitas por un montante de 200$000 reis.

El entonces Rey Carlos I de Portugal entregó Carta Regia con fecha 26 de octubre de 1903, con el siguiente contenido: “faz por bem transmitirle por irrevogábel e pura venda toda a posse e o dominio que no referido predio tinha a Fazenda Nacional (…) o Arrematante, seus heredeiros e sucessores (…)

Una “Carta Regia” es el nombre de un documento oficial firmado por un monarca, que sigue para la autoridad sin pasar por la Cancillería, generalmente conteniendo determinaciones generales y permanentes.

En el año 2000 paso la propiedad a Renato Barros, descendiente del adjudicatario de la subasta. En septiembre de 2010 el propietario solicito al Estado de Portugal el reconocimiento del territorio como “Estado soberano e independiente”, proclamándolo como “Principado da Pontinha” y él como Renato Barros I, Príncipe de la Pontinha. Todo ello basándolo en el texto de la Carta Regia.

Y estos son los datos del Principado: Capital, Forte Sâo José. Idioma, portugués. Gobierno, Monarquía Constitucional. Población total, 4 habitantes (2007) Superficie, 0,178 kilómetros cuadrados.

Al parecer, el Gobierno portugués ha ofrecido por la compra del territorio, el precio simbólico de un euro, lo que el Príncipe no ha aceptado nunca. Se dice, aunque esto no lo puedo confirmar, que el propietario del territorio ha solicitado su inscripción en la ONU.

acustodiorebollo@gmail.com



INTERNATIONAL

Lady Plumber Remember this lady? Irena Sendler 
La batalla de Kinsale: españoles en la defensa de Irlanda por  José Antonio Crespo-Francés 

High Horses and Low Blows by J.L. Robb 



Lady Plumber Remember this lady?
Irena Sendler 

Died: May 12, 2008 (aged 98) Warsaw, Poland 
During WWII, she
saved 2500 kids/infants.


During WWII, Irena, got permission to work in the Warsaw ghetto, as a Plumbing/Sewer specialist.  A Christian, Irena had an ulterior motive.  Irena smuggled Jewish infants out in the bottom of the tool box she carried. She also carried a burlap sack in the back of her truck for larger kids.

Irena kept a dog in the back of her truck that she had trained to bark when the Nazi soldiers let her in and out of the ghetto.  The soldiers, of course, wanted nothing to do with the dog and the barking which covered the kids/infants noises.  During her time of doing this, she managed to smuggle out and save 2500 kids/infants.

 

 

Ultimately, she was caught, however, and the Nazi's broke both of her legs and arms and beat her severely.

Iena kept a record of the names of all the kids she had smuggled out in a glass jar that she buried under a tree in her back yard. After the war, she tried to locate any parents that may have survived and tried to reunite the family. Most had been gassed. Those kids she helped got placed into foster family homes or adopted. 

In 2007 Irena was up for the Nobel Peace Prize.  She was not selected. Al Gore won, for a slide show on Global Warming.  Later, Barack Obama, won for his work as a community organizer for ACORN. 
In MEMORIAM - 65 YEARS LATER:
I'm doing my small part by forwarding this message. I hope you'll consider doing the same. It is now more than 67 years since the Second World War in Europe ended. This e-mail is being sent as a memorial chain in memory of the six million Jews, 20 million Russians, 10 million Christians and 1,900 Catholic priests who were murdered, massacred, raped, burned, starved and humiliated! 

Now, more than ever, with Iran, and others, claiming the HOLOCAUST to be 'a myth', it's imperative to make sure the world never forgets, because there are others who would like to do it again.
This e-mail is intended to reach 40 million people worldwide!  Join us and be a link in the memorial chain and help us distribute it around the world. Please send this e-mail to people you know and ask them to continue the memorial chain.  Please don't just delete it. It will only take you a minute to pass this along. 

Sent by Joe Parr    jlskcd2005@aol.com



“La batalla de Kinsale: españoles en la defensa de Irlanda”
por  José Antonio Crespo-Francés 
rio_grande@telefonica.net
 

Publicación el domingo 15 de febrero de 2015 en el diario digital www.elespiadigital.com el artículo titulado: “La batalla de Kinsale: españoles en la defensa de Irlanda”. Ya se ha tratado en otros trabajos sobre los ataques españoles a las costas inglesas y ahora se trata de recordar en este trabajo uno de los enfrentamientos menos conocidos y en el que su protagonista es otro español olvidado, me refiero a la batalla de Kinsale y al maestre de campo Juan del Águila, de cuya vida podemos confeccionar un auténtico guión cinematográfico de aventuras.

http://www.elespiadigital.com/index.php/informes/8509-la-batalla-de-kinsale-espanoles-en-la-defensa-de-irlanda

En la publicación digital www.elespiadigital.com el domingo 1 de febrero de 2015 publica el trabajo titulado “Domingo Badía Leblich: Un explorador olvidado en el Magreb”. Se recuerda en este trabajo al español que recorrió en secreto desde el Magreb hasta La Meca como Ali Bey el Abbassi. Lo realmente excepcional de Domingo Badía fue el primer viaje como Alí Bey por tierras del Islam durante cinco años, desde 1.803 hasta 1.807, por regiones en las que nunca antes había estado un occidental, viviendo la práctica del Islam en su más estricta pureza.

http://www.elespiadigital.com/index.php/informes/1410-la-mision-espanola-en-afganistan-600-anos-despues-de-ruy-gonzalez-de-clavijo 
José Antonio Crespo-Francés rio_grande@telefonica.net

Sent by Juan Marinez 
marinezj@msu.edu
 




High Horses and Low Blows by J.L. Robb 
Omega Letter, February 12, 2015 

It’s tough riding a high horse every day as I go about my Christian terrorism of writing about God and His many wonders, and mysteries. I don’t know how to ride a horse, though I did it one time on Rosarita Beach in Mexico. I think I scared the poor horse, as tight as I was holding on; because the only way it would run is for the little Mexican boy to chase it. Then one lady’s hair piece fell off (this was 1969), and the horse ate it. True story.
Last week President Obama spoke at the National Prayer Breakfast, following a wonderful speech by Darrell Waltrip of NASCAR fame. Darrell spoke of the great salvation that is offered to each of us by simply believing that Jesus is the Christ. This, of course, is what the National Prayer Breakfast is about.

Dignitaries from around the world attend the annual event, hosted by members of Congress and organized by The Fellowship Foundation. The Fellowship Foundation was founded in 1953 by Norwegian-born Abraham Vereide, a Methodist circuit rider in Montana and also the founder of Goodwill Industries. Abraham Vereide’s life was centered on Christ. Though the Prayer Breakfast is Christ-centered, people from many religions attend. Jordan’s King Hussein has spoken to the group as did Mother Teresa.

With this history, one would think Christian-bashing would be a poor choice for a guest speaker at the National Prayer Breakfast. Equating Christian terror to Islamic terror would seem to be somewhat inappropriate, especially for a speech from the President of the largest Christian country in the world.

Last Thursday at the event, President Obama, apparently concerned that the world of Christianity is dumping on Islam just because the Islamists (Islamist and Muslim terrorist are words that don’t seem to have made it to his audacious vocabulary) have murdered a few “random” people, had this to say:

"Lest we get on our high horse and think this is unique to some other place, remember that during the Crusades and the Inquisition, people committed terrible deeds in the name of Christ," the president said. "In our home country, slavery and Jim Crow all too often was justified in the name of Christ."

“Murderous extremism,” Obama continued, "is not unique to one group or one religion. There is a tendency in us, a sinful tendency that can pervert and distort our faith."

In my travels around Duluth, Georgia and other worldly places, I have heard the “What about the crusades?” comment so many times, and it is truly a ludicrous comment, especially coming from the President of the United States. Not that all the crusaders were nice guys, but most were. Every group has its scoundrels, but many crusaders were not mercenaries but wealthy businessmen, religious men that sacrificed their wealth. 

Why?


To fight the Islamic terrorists who took over ancient Israel and the Holy Land, killing what few Jews remained after the 132 AD exile. They also killed Christians and anyone and everyone that did not believe as they believed. 

A history lesson for President Obama’s speech writer:

The first Crusade of 1095 AD formed because 460 years earlier, in 635 AD the new Muslim religion took over their first Christian city, Damascus, three years after the death of Muhammad. 

In 638 AD, Arabic Muslims conquered Jerusalem. 
In 642 AD, 453 years before the First Crusade, Muslims conquered Egypt which was predominately Christian. 
In 652 AD, 443 years before the Crusade, Muslims began the plunder of Italy and Sicily. 
In 668 AD, Muslims began the siege of Constantinople, the Christian Capital. 
In 715 AD, Muslims began their three year conquest of Spain. 
In 716 AD, Lisbon is captured by Muslim armies. 
In 724 AD, Muslims capture the cities of Carcassone and Nimes in France where they loot the churches and monasteries and kill the preachers or enslave them. 

In 846 AD, Muslim militants attack Rome, causing damage the churches of St. Peter and St. Paul. They do not leave until Pope Leo IV pays them off with 25,000 pieces of silver. 

In 869 AD, the island of Malta is conquered. 
In 876 AD, Muslims attack Campagna, Italy. 
In 884 AD, Muslims invading Italy burn the monastery of Monte Cassino. 
In 902 AD, Muslims conquer Sicily. 

All of this and much more in only 300 years after Muhammad’s death in 632 AD.

Examining the timeline above, it appears to me that the Christians turned the other cheek for 500 years, unlike the Muslims of 1400 years ago, and 1200 years ago and today. There is no love your enemy in their mindset, and history continues to repeat itself.

The term crusade has been so demonized by Muslims, Atheists and liberals without them having a clue as to why they existed. Bill Clinton used the term in a speech at Georgetown University, derisively, about the First Crusade and all the Jews that were killed on the way to Jerusalem, claiming this was the reason the Middle East was upset. 
I am not sure why the Middle East, which is predominately Muslim, would be upset over any Jewish deaths. President George W. Bush used the term, and now President Obama is using the term, which plays right into the hands of the Islamist extremists.

Thomas Madden’s article, The Real History of the Crusades at CatholicCulture.org is quite enlightening. A Crusade historian, Madden had this to say:  Misconceptions about the Crusades are all too common. The Crusades are generally portrayed as a series of holy wars against Islam led by power-mad popes and fought by religious fanatics. 

MYTH and BAD HISTORY:  
The Crusaders are supposed to have been the epitome of self-righteousness and intolerance, a black stain on the history of the Catholic Church in particular and Western civilization in general.  

The MYTH continues . . .  The Crusaders were a breed of proto-imperialists, the Crusaders introduced Western aggression to the peaceful Middle East and then deformed the enlightened Muslim culture, leaving it in ruins. 

For more variations on the MYTH  one need not look far. See, for example, Steven Runciman's famous three-volume epic, History of the Crusades, or the BBC/A&E documentary, The Crusades, hosted by Terry Jones. 

Both are terrible history yet wonderfully entertaining.  But much can already by said with certainty. For starters, the Crusades to the East were in every way defensive wars. 

They were a direct response to Muslim aggression — an attempt to turn back or defend against Muslim conquests of Christian lands. ~ Thomas Madden

Unlike Christianity, Islam formed and expanded through war and violence.

God never asked the Jews to spread their religion to the world and convert or kill those who disagree. Quite the contrary. Judaism was for Jews, not anyone else. Because the Jews rejected the Messiah who had been sent to them specifically, the religion did expand in the form of Christianity, whose roots are Judaic. Christianity taught, unlike Judaism, to spread the Word to the nations of the world. 

But unlike Islam, Jesus told the flock to spread the message peacefully; but if the people didn’t want to listen, shake the dust off your sandals and go somewhere else. 

"If the house is worthy, give it your blessing of peace. But if it is not worthy, take back your blessing of peace. "Whoever does not receive you, nor heed your words, as you go out of that house or that city, shake the dust off your feet. "Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. ~ Matthew 10: 13-15 NIV

As the Christian World fell to Islam, the emperor at Constantinople appealed to Christians in the West to come help save the Holy Land. Christian soldiers obliged and the Crusades were formed- to fight the Islamic takeover of the known world at that time.

Now about slavery. As bad as it is, it has been around long enough for Moses to have written about it in the bible 3,500 years ago. America was not the first country to incorporate slavery in the process of nation building. As a matter of fact, 4,000 years before America and Europe enslaved Africans, Africans were enslaving Hebrews for their nation building. Slavery still goes on today in Africa.

The speech writer left the history part out of the President’s speech and failed to research the subject before letting his boss put his foot in his mouth.

Christianity, like every religion, has its baggage. But a religion of love your neighbor, love your enemy, turn the other cheek, if someone steals your coat give them a wardrobe… This is what Jesus taught and for the most part, Christians try to adhere as much as possible. 

The “eye for an eye” philosophy only results in ongoing war. Unfortunately, there are about 1.5 billion Muslims who believe the eye for an eye philosophy and thus have ongoing wars, with all of us. In 1,400 years it has not changed. It will not change until the final war which is not far off in the future is my guess.

Knocking Christianity or comparing it to ISIS at the National Prayer Breakfast was a huge faux pas.  Now I’m off to get a ladder so I can climb back on my high horse.

Sent by Odell Harwell 
hirider@wt.net
 

 

02/28/2015 12:12 PM

 

TABLE OF CONTENTS

UNITED STATES
Alejandro Inarritu wins best director Oscar for 'Birdman'
Can South Pacific Islanders be "Primos"?  by Galal Kernahan, 1983
Current Administration Using Century-Old Racist Case Law to Block Citizenship
        American Samoans are only people born on US soil, but denied birthright citizenship.

Children of " Giant " Documentary screened in San Antonio, February 21
Hispanic scientists and inventors, 1995 List
Ed Roybal, received the Presidential Medal of Freedom, November 24, 2014. 
Latino elected officials by state: 1996 and 2004
American GI Forum of Texas, Inc. The Beatrice T. Perez Robstown, Women's Chapter
Hispanic Population in Select U.S. Metropolitan Areas
The Spanish Presence in the Americas, Government Report, July 2001
Cultural and Linguistic Diversity: The New Norm by Kathy Escamilla, December 1988
A New Perspective on History by Jana Rivera, (circa 1990
University of Texas at Austin call for Submissions to the LULAC Archives
Why we speak Spanish in Texas by José Antonio López
No Nopales yet by Gustavo Arellano
Hollywood's Latino Problem:  By the Numbers
Dying Communities, Forgotten Memories by Rodolfo F. Acuña 

HERITAGE PROJECTS
Walking the streets of Spain while sketching and listening for voices from the past 
        by Eddie Martinez, edited and translated in Spanish by Viola Rodriguez Sadler

Justice for Menchaca:  Project to Correct the spelling of Menchaca in Austin street signs
Help us Save a Historic Place you Love!
The Blue Lady, Sor Maria of Agreda, 4th Annual Pilgrimage


HISTORIC TIDBITS
February 8th, 1830 -- Last Franciscan in early Texas relinquishes missions
February 16th, 1599 -- Lone Survivor of the Bonilla Expedition Found
This Day in History Website
Phrases you probably use, but never knew why 

HISPANIC LEADERS
Arthur L. Alarcon: 9th U.S. Circuit's first Latino judge  August 14, 1925 – January 28, 2015
Tomás Mendirichaga Cueva falleció el día 5 de diciembre de 2014
Wallace R. Davis:  March 21, 1935 – November12, 1994
Alfonso Texidor: Poet, Friend, Mission Icon    1946 - December 25, 2014

AMERICAN PATRIOTS
Congressional Gold Medal Recipients, "The Devil's Brigade"
Portraits of Valor: Sgt. Roy Benavidez
War memorial separates dead by race, divides Southern city By Jeffery Collins 
9/11 Hero Rick Rescorla Statue Unveiled 
Networking, Networking, Networking
My Patriot Supply . .  We want your Family's Story


EARLY LATINO PATRIOTS
Elba Zaida (Sanchez) Ramos    November 4, 1933 - January 30, 2015

SURNAMES: 
Almeida
Salvador
Millan
Becerra
Redondo

DNA
Scientists debate concept of race
CNBC: Powerful men may have fathered big chunks of world: DNA study by Robert Ferris
DNA and Pedigree Data Combined
Augment DNA data with John Inclan Pedigrees

FAMILY HISTORY
Javier Tobón Gónima New Year card, a way of Celebrating Family
Pedro Saldivar and the Grandfathers of Refugio Fernandez  
Portuguese research Collection, US Library of Congress
Billion Graves Index
United States Passport Applications, 1795-1925

EDUCATION
The importance of school vouchers by Alan Bosteel and Larry Sand
March 26th: Global Latino Education & Advocacy Days Summit
        "Bridging Latino Education in Latin America and U.S."

A Latina/o K-12 and Higher Education Policy Agenda in Texas
Dr. Estela Lopez Tackles New Challenge As Interim Head of State’s University System
The UTRGV Vaquero is only the beginning by José Antonio López

CULTURE
Flaco Jimenez, Grammy Award Winner
Artist Martín Ramírez US Postal stamps
A South Texas Christmas by José Antonio López


BOOKS, PRINT and MEDIA
Preserving Early Texas History by Jose Antonio Lopez
Reluctant Dawn, Biography of Padre Martinez by Santiago Valdez
Marine Sgt. Freddy Gonzalez, Vietnam War Hero by John W. Flores 
New Somos en Escritos homepage
McFarland, USA is a Latino Themed Movie Worth Seeing 


ORANGE COUNTY, CA
March 14: SHHAR, John Schmal, Finding Your Ancestors in Mexico
March 7, 2015:  7 PM Reception, Chicano Heroes of Aztlan, Exhibit up until April 4, 2015
March 12, 2015:  PTSD Forum, 6 -8:30 PM 
            Dr. Fruchter - a global leader in treatment of Trauma; plus Panel discussion 
Modern California Mirrors the World, Agustin Gurza, June 22, 1999
Twin Towns on the Santa Ana by Shefrah Ann Rozenstain, October 1993

LOS ANGELES COUNTY
The House of Aragon, Chapter 3, The Making of a Warrior by Michael S. Perez
El Sereno Veterans Monument-flagpole named in honor of WWII Hero Guy Gabaldon
March 25th: Eugene A. Obregon Congressional Medal of Honor Memorial Foundation
March 6, 2015 - April 12, 2015:  Chicanas, Cholas y Chisme
Progressive Cultures

UCLA  Institute of American Cultures: 45 Years of Ethnic Studies Research: Thriving and Advancing
El Clamor Publico by Shefrah Ann Rozenstain, April 1995 
Edward R. Roybal, Papers archived at the UCLA Chicano Ethnic Studies Center 
Play: Chavez Ravine
LatinoLA invites submissions of articles and events pertaining to Los Angeles

CALIFORNIA
Los Californianos support the upcoming canonization of Fray Junipero Serra 
From Spanish Soldier to California Ranchero,
      A Migration of People and Culture by Mimi Lozano 1996
The Rancho Camulos by Josefa (Lopez) Romero LeRoy
Lucretia del Valle, "Typical California Girl." Sunset magazine, July 1914.
Lucretia del Valle Grady Obituary & Death Certificate.  1972.
Logan Heights: Progressive Era Spirit of Reform in Activism, Culture, Education
       by Maria E. Garcia
Eddie Grijalva contacted His Holiness, Pope Francis
Hart of the West Powwow in Newhall. September 28th, 2014


NORTHWESTERN, US
Family Search Discovery Center Opens in Salt Lake, Utah

SOUTHWESTERN, US
Silver City, New Mexico proclaims February 19, "Iwo Jima Day"
National Hispanic Cultural Center: exhibit on the Penitente heritage of New Mexico
New Mexicans Treasure the Palace of the Governors
New Mexico Acequia Association
Ringside at the Revolution: Underground Cultural History of El Paso and Juarez, David Dorado Romo
Blowout at UT, El Paso, forty years in the vineyards of the muses  by Felipe de Ortego y Gasca
El Paso Hispanic Leaders Press City Council on Cultural Center


TEXAS
Childhood Memories: Train Robbery by Samuel Saenz Jr.
March 21, 2015: The Lady in Blue and the Founding of the First Texas Missions
October 8-10, 2015, Annual Texas State Hispanic Genealogical Conference, Laredo
Southern Jewish Communities - Laredo, Texas

MIDDLE AMERICA
An Afterward to the Michicano by Margarito J. Garcia III, Ph.D.
Ethnolinguistic connection - Nahuatle language in Mexico with the indigenous peoples of Michigan

French castaway in Natchitoches Atakapa Indian slave 

EAST COAST
Earliest colonization of the Americas were by Spain and Portugal.
Florida Living History

AFRICAN-AMERICAN
Having Our Say, Sarah and A. Elizabeth Delany with Amy Hill Hearth
Finding the Way to Freedom

Principles of Kwanzaa

INDIGENOUS
Fr. Antonio Margil's Contribution to the Birth of European Texas
A ‘Lady in Blue’ Instructs Indians in the Southwest by Margaret C. Galitzin


SEPHARDIC
Portugal Approves Citizenship Plan for Sephardic Jews
Sephardic Jews founded key cities in Mexico
Reclaiming Sephardic music, culture on road to Spanish citizenship 

ARCHAEOLOGY
A 13,000-Year-Old Skeleton Confirms The Origin Of Native Americans
An Immaculate Tomb Shines A Light On The Mysterious Wari People of Peru
Our lost cousins, the Neanderthals

MEXICO
Genealogía y Antropología del Parentesco por Carlos Martín Herrera de la Garza 
Zacatecas, Colonial Jewel in the Desert
Tenochtitlán
Catálogo de bautismos  en el estado de Nuevo León

Investigó y paleografió.Tte. Corl. Intdte. Ret. Ricardo R. Palmerín Cordero.
     Bautismo de José Primitivo Salinas de la Garza
     Matrimonio de mi tatarabuelo materno Don José Ramón Salinas Fernández
     Matrimonio de Don Francisco Grande y de Doña Angela Ampudia Cortés
     Descendientes de la familia Garza Herrera-Genealogistas e Historiadores.
     Matrimonio del Coronel Don Antonio Ma. Jauregui y de Doña Victoria Facha.
     Registro del bautismo de José de Jesús Guadalupe Romo Espinosa 

CARIBBEAN REGION 
Working To Preserve The Legacy Of A Puerto Rican Leader  Lisa S. Lenkiewicz
War Against All Puerto Ricans by Nelson A. Denis
Agramonte/Agramont Surname in Cuba  by Peter Carr


CENTRAL & SOUTH AMERICA
A Hemispheric SOMOS PRIMOS by Galal Kernahan
Boletín de Genealogías Colombianas
Guatemala Civil Registration

PHILIPPINES
The Miss Universe of 2015 and My Memories of Days with My Hispanic Friends

SPAIN
Synopsis: The De Riberas, Chapter Four: The Old World - Iberia, Pre-Spain 
     by Michael S. Perez

Las Canarias
Joâo Gonçalves Zarco y Tristâo Vaz Teixeira


INTERNATIONAL
Lady Plumber Remember this lady? Irena Sendler 
La batalla de Kinsale: españoles en la defensa de Irlanda por  José Antonio Crespo-Francés 

High Horses and Low Blows by J.L. Robb