DECEMBER  2003
Editor: Mimi Lozano, mimilozano@aol.com

          Dedicated to Hispanic Heritage and Diversity Issues
          Publication of the Society of Hispanic Historical and Ancestral Research © 2000-3
http://members.aol.com/shhar      714-894-8161

May your Holidays be a Time of Family Joy
and Warm Memories

Descendants of Vicente Martinez and Procora Vergara 
Gather from all over the United States

Thank you to Capri Alan Martinez for sharing the photo.  
Click for Martinez-Vergara family pedigree information.  

A man of honor should never forget what he is, 
because he sees what others are.

Baltasar Gracian, 1601-1658
Spanish Jesuit philosopher and writer
Source: Character Counts: Josephson Institute of Ethics

UNITED STATES

"The illiterates of the 21st century will not be those who cannot read and write, 
but those who cannot learn, unlearn, and relearn."
Alvin Toffler, Critical Thinking Proponent 

May 29, 2004

Tribute to a Generation: National World War II Memorial
 

by Richard J. Griego, April 2002
All Rights Reserved

  Reprinted with permission, La Herencia Volume 36 Winter 2002 
Editor: Ana Pacheco  http://www.herencia.com

His name was Arturo, but he was known to his camaradas as Count Dracula or just el Drácula, and he was my brother-in-law, at least for the short year that he and my sister were married. The unusual nickname was given to Arturo at age fifteen when he was working as an assistant in a funeral parlor. One day the body of a young lady friend of his came in and Arturo picked her up and started waltzing around with her. The shocked employees asked what he was doing. Arturo said that he was giving his friend her last dance. One of the guys said, "Man, you look just like Count Dracula." and from that point on the saga of el Drácula began.

My father disliked Arturo, saying he was a pachuco and a marihuano. The year was 1948, I was only eight years old and I was warned to stay away from el Drácula, who himself was only sixteen. But there was an alluring attraction to him. He had flashing hazel eyes, pale skin and sandy hair slick-backed into a ducktail, which was made darker with pomade. Arturo was handsome, slender and tall with a sauntering walk; he would swing his arms slightly from side to side and sway his shoulders. He wore long-sleeve lisas buttoned all the way up to the neck, baggy pegged-pants (drapes with reet pleats) worn high on the waist and fitted tightly at the ankles, and highly shined calcos with pointed toes. Count loved the borlotes (dances) at the Old Town Society Hall (la Ruca) and the Armory in downtown Alburque. When he danced, he moved his feet but slightly and gently rocked to the rhythm. He made the woman come to him, while he just stood there and twirled her around. The girl did all the work; he was cool and aloof. Count was a natural leader. He seemed older than he was and although he was the youngest, he became the head of his clica in the Sawmill neighborhood of Alburquerque. El Drácula era un bato de aquellas y siempre andaba muy bien entacuchado. (El Drácula was a right on guy and he was always well dressed).

Around my parents Arturo always spoke in respectful reserved tones, but when he was with fellow chucos, el Drácula tioricaba el totacho de los tirilongos (el Drácula spoke the language of the cool dudes). When the batos met they would greet each other with a backward motion of their heads. Órale, they would say. Their speech was full of words and phrases like: la ruca (the girl or old lady); que agüite (what a drag); ponte trucha (be aware, heads up); nel, ése (no, man); me la rayo (I swear); mi jefita (my mom); simón (yes); chale (no); la güisa (the girlfriend); carnal (brother or good friend) and necesito jando pa’ ir al mono con mi jaina (I need money to go to the movie with my girlfriend). Around outsiders the pachucos were reserved and hermetic, with a dangerous air about them. I didn’t understand a lot of what they were saying until my cousins (who were chuquitos themselves) would tell me the meaning of some of the vocabulary. Moreover, I would be immediately rebuked if I ever used some of the pachuquismos in front of my parents. Once, I inked a "pachuco cross" on the web between my thumb and forefinger with a pen. Youngsters used to do this and then prick the ink with a pin in order to achieve a permanent, if crude, tatoo. I had not reached that point when my father spied the offending cross on my hand and made me immediately wash it off with an admonition to me never to try that again.

Who were these pachucos? Why did they talk that way? Why were they despised by so-called respectable people? What happened to them? It wasn’t until I grew up and started reading and talking to people that I began to develop a realistic picture of la pachucada. There are several books on pachucos, at least one major film and, more recently, a national public television special. Yet, no single source covers all the bases about this fascinating group among our people. One of the early commentators on pachucos was Octavio Paz, Mexican poet, writer and Nobel laureate. In his classic book Laberinto de la Soledad he writes,

"El pachuco no quiere volver a su origen mexicano; tampoco – al menos en apariencia – desea fundirse a la vida norteamericana. Todo en él es impulso que se niega a si mismo,

nudo de contradicciones, enigma. Y el primer enigma es su nombre mismo: ‘pachuco’, vocablo de incierta filiación, que dice nada y dice todo. Extraña palabra, que no tiene significado preciso o que, más exactamente, está cargada, como todas las creaciones populares, de una pluralidad de significados. Queramos o no, estos seres son mexicanos, uno de los extremos a que puede llegar el mexicano."

Paz was an insightful observer, but he got a lot it wrong. First of all, the term "pachuco" comes from a nickname for the city of El Paso, which was often referred to as "El Pachuco" or simply "El Chuco". Groups of youth from El Paso migrated to Los Angeles in the 1930s and they were referred to there as pachucos. These young people brought with them the language of the barrios, which contained influences from the Mexican underworld, which spoke a dialect that had its origins (in part) in the language of Gypsies called caló. This Gypsy language in turn is the Spanish adaptation of Romani, the original tongue of the Gypsies that migrated to Europe.

The Gypsies of today, numbering some 12 million scattered throughout the world, have their origin in India. The ancestors of the Gypsies formed lower caste artisans and workers in the Rajput Confederacy of northwestern India. In the 11^th century Muslims, from what is now Afghanistan, under the leadership of Mahmud Ghazni invaded India and defeated the Rajput Confederacy. Many of these lower castes fled in order to avoid massacres and slavery. There were three branches of this migration: a group that was to become known as the Rom or Roma entered into Europe, while the Dom migrated to the Middle East and the Lom went into Western Asia. The Roma left India through the upper Indus Valley and followed the Silk Road into Persia. Their migration continued on to Armenia, Byzantium, Greece and Rumania. From Rumania, the Roma split up into

smaller groups and these then found their separate ways into the countries of Europe. By the 16^th century Roma could be found from Norway in the North to Greece in the South and from Spain in the West to Poland in the East. The dark-skinned Roma were

misnamed "Egyptians" by Europeans and this name came to be "Gypsies" in English and "gitanos" en español (derived from "egiptanos").

The languages of the three emigrant Gypsy groups were closely related to Sanskrit, from which modern Indo-Aryan languages are descended. The language of the Roma is called Romani and it derives from the word "rom" which means "man". Meanwhile, Roman borrowed from the languages of those countries along the way of their travels.

The caló of Spain has many Romani words, but its grammar is based on the Spanish language. In contrast Domari, the language of the Dom, has many Arabic loan words, but its grammar is essentially Sanskritic.

Roma found hostility and oppression everywhere they went and there were attempts to extinguish their Romani language. Gypsies have constituted the quintessential pariah group in Europe owing to their dark skin, foreign tongue, nomadic ways, and their fierce independence and defense of Gypsy culture. Roma operated at the margins of society and, in response to discriminatory laws, some got involved in shady or criminal activities, which gave rise to stereotypes that have plagued the entire people. In Spain due to

continual pressure against their language, the gitanos developed caló, a linguistic symbiosis of Romani and Spanish. The gitanos called their dialect zincaló meaning "a man of the plains" and this was eventually shortened to caló. The language we associate with Flamenco music, cante and dance is caló gitano.

Gitanos came from Spain to the Americas early on. Indeed, there were a few Roma on the third voyage of Cristóbal Colón. Various expulsion attempts of the Roma from Spain were made as early as 1499 and beginning in the 16^th century substantial numbers

of Roma were shipped off to the Americas, while others came of their own volition.

Many gitanos were transported to the New World out of a desire to get rid of them, in stark contrast to the shipment of Black Africans who were brought to the Americas for

economic reasons. Gitanos continued to be exploited and persecuted in the Spanish colonies in which they came to form an underclass. In Mexico, as elsewhere, some

gitanos eventually became involved in extra-legal activities. This then is the origin of the underclass and underworld associations of caló.

Not all who could speak or understand caló in Mexico were gitanos or criminals. Indeed, caló set the tone and spirit for a lot of underground culture in Mexico. The use of some caló in one’s speech would often be a mark of "hipness" by the user. Even in Spain, the flair and innovativeness of caló inspired poets and novelists to use this vernacular of Andalucía, where gitanos were concentrated, in their works. For example, Miguel de Cervantes used caló-flavored speech in his Rinconete y Cortadillo. And in Mexico some of the most expressive and characteristic expressions are in fact caló terms. For example, the useful and malleable chingar is derived from chingarar, a caló word meaning "to quarrel". The concept of mexicanos as being los hijos de la chingada (the sons of the violated one, i.e., of la Malinche) is at the very core of the Mexican psychological makeup. One can refer to the writings of Octavio Paz and Carlos Fuentes for extensive commentary about this complex phenomenon.

There have been two foci of the pachuco world: El Paso (El Chuco) and East Los Angeles (East Los). El Paso is a caldron of conflict and creativity, a place where worlds collide – the Mexican and the North American. Thus, El Paso is a fount of culture, where many of the cultural attributes that characterize Chicanos throughout the Southwestern United States (El Norte to mexicanos) are created, developed and transported to the rest of Aztlán (as the Southwest is known among Chicano nationalists). Certainly, much of pachuco culture was created in El Paso. However, Los Angeles is where the full expression of pachuco culture took place and where its most assertive expressions were displayed for all to see. Today’s picture of the pachuco in the public imagination was developed and disseminated in the balmy climate of the City of the Angels. Two popular L.A.-based movies featured pachuco styles. In Zoot Suit, Edward James Olmos plays El Pachuco wearing his zoot suit and speaking caló. The Mask, with Jim Carrey, features this star also wearing a zoot suit, although the movie is not explicitly about pachucos.

Language especially was created in El Paso, Los Angeles and throughout the Southwest and caló gitano influenced the language of the marginal Chicano classes. The young people of these classes, also known as tirilongos or tirilones, adapted other elements besides caló gitano into their speech. A wonderful aspect of the language of the pachucos, which here will be called caló pachuco, is its inventiveness and spontaneity. While the basic matrix of caló pachuco is standard Spanish, it has a variety of other linguistic features listed below.

Arcaísmos. These are words from old Spanish that are common in New Mexico and in rural areas of Mexico. Pachucos also utilized such words, being that they were sometimes from these communities. For example: asina – así; mesmo – mismo; muncho – mucho; lamber – lamer (from this comes lambe and lambiscón – kissass).

Anglicismos. These are terms that are derived from English or that have been literally translated into Spanish. For example: birria (bironga) – beer; clica – gang (from "clique"); ganga – gang; dátil – a date (with a person); guachar – to watch (Ay te guacho, gacho.); guaino – wino; songa – song; dar quebrada – to give a break (La jura no me quiere dar quebrada, carnal.); escuadra – a square or unhip person.

Aztequismos. These are words that come from náhuatl, the language of the Aztecs. For example: chante – home or house (from chantli - home); chicloso – well dressed, sharp (from tzictli – glutinous milk produced by the sapodilla tree), also chicloso means "glutinous" in Mexico, and chicle – gum – also derives from tzictli; mayate – black man (from mayatl – a black bettle); tacuche – suit (from tacuchi – to bind with cloth), verb form – entacuchar – to dress. Various sources attribute chante as deriving from "shanty". However, the English "shanty" probably comes from the French chantier – lumberman’s hut – or from the Irish sean tig – old house. Since chante is an old word that exists and is used in central Mexico, far removed from English influence, it is certain that "shanty" has no relevance. Note that chantarse or achantarse means "to get married" in pachuco – you are setting up house when you get married – similar to the standard Spanish casa (house) and casarse (to get married).

Caloísmos. There are two types: terms imported directly from caló gitano, i.e., from Spain, and those from caló mexicano, native to México. Caló mexicano can also be called jerga mexicana (Mexican slang) and it is associated with the underworld, although the reach of the slang goes beyond the criminal class.

Caló gitano: bute (or buti) – much, very; calcos – shoes; catear – to hit with a fist (from catar – to knock down, trample), also cato – blow from a fist (from cate – a blow); chota – police ("informer" in caló); chavalo – boy (from chaval – young man); jando – money (derives from jandoró – money); jarana – guitar ("diversion" in caló); lima (also lisa) – shirt; sardo – soldier; vaisa – hand. Also, bato (vato) – guy or boy – is probably derived from the caló gitano word chibato (chivato) – young man. Also, bato means "father" and bata "mother" in caló gitano, so I’m sure that the pachuco word bato is caló in origin, rather than of New Mexican Spanish origin as is stated in some sources. For example, A Dictionary of New Mexico and Southern Colorado Spanish by Rubén Cobos states that possibly bato is derived from the name of a shepherd in the play Los Pastores. I favor the caló derivation.

Caló mexicano: apañar – to steal; filero – knife; jura – police (from jurado – jury or jurar – to vow); nel (or nela) – no; tando – hat; totacho (or tatacha or totacha) – language; trola – a match.

Metaphors. These are standard words that are adopted with changes or extensions of meanings. Thus, al alba – alert, sharp, smart – usually "at dawn" – (the early bird gets the worm, i.e., is sharp); borlo (borlote) – a dance – the standard meaning is "tumult"or "uproar"; carnal – brother – ordinarily "sensual" or "related by blood"; descontarse – to leave – from descontar –"to discount"; rayarse – to swear (to God) – customarily rayar means "to make a line on"(rayarse probably refers to making the sign of the cross on oneself); refinar – to eat – usually "to refine"; teórica – speech, talk – "theory" in standard speech (from this comes teoricar (or tioricar) – to speak); yesca – marihuana – usually "tinder" or "fuel".

Plays on words (alterations). Calmantes, Montes. – instead of Cálmate, Montes; cora – heart – from corazón; nelson – no; Nos vidrios. - instead of Nos vemos.; ¿Ontablas? – instead of ¿Donde estabas?; ¿Qué pasión? – instead of ¿Qué pasó?; simón, sirol – sí; viroles – frijoles; Ya estufas. – instead of Ya estuvo.; Ya sábanas. – instead of Ya sabes.

The metaphors and alterations exemplify the true sense of playful spirit and inventiveness of the language of the pachucos.

Inventions or words of uncertain origin. Chale – no (some sources claim this derives somehow from the English name "Charles", but I doubt this); clemo – penny; frajo – cigarette; güisa – girl (Diccionario de Caló – El Lenguaje del Hampa en México by Carlos Chabat states that this means "girl" in caló mexicano, but Linda Fine Katz in her UCLA master’s thesis "The Evolution of the Pachuco Language and Culture" states that güisa comes from güisáo – "brothel" in germanía, a more general European slang associated with criminal classes. The pachuco word jaina – girlfriend – is usually attributed as deriving from the English "honey" (for example, Cobos and Katz), but Chabat lists jaña as mujer o amasia and jaño as hombre, so it seems to me that jaina is a variation of jaña and has nothing to do with "honey". Also, ramfla (ranfla) in pachuco caló means "car". Cobos claims ramfla comes from the English word "rambler" (which I doubt), while others state that ranfla is a Mexican colloquialism for "old vehicle".

Some English words associated with drug culture are actually derived from caló pachuco, although such sources as The Dictionary of American Slang give other origins, such as American Negro slang, for these words. For example: "reefer" (marihuana cigarette) – from grifa (pachuco for marihuana); "roach" (marihuana butt) – from roncha – same meaning; "toke" (a "hit" of marihuana) – from toque.

Thus, the language of the pachucos was complex and inventive. The term caló (without modifiers) in the Southwest has come to designate this pachuco linguistic melange, extending the original meaning of caló as simply the language of the gitanos.

In New Mexico I have encountered those who say that pachuquismo was a Los Angeles phenomenon and deny that our home was ever a stage for pachucos. This is a historical blindness induced by shame and antagonism. How do these good folks explain the following interview conducted in the 1970s (from Caló Tapestry by Adolfo Ortega):

"Yo me crié en Alburque, en la ciudad. Yo ni cuenta me daba que había otra lengua. Los batos allá en el barrio, todos hablaban así. Los batos locos, tú sabes, todos tiorican así. … Yo podía comunicarme con otros batos y nomás escuchando el totacho de ellos de volada me daba cuenta de qué parte del estado eran. … Los chucos y los batos, son igual carnal. Antes que hubieran batos locos, les decían batos chucos. Como, bueno, yo tengo treintaicinco abriles de edad, ya no estoy chavalón. Cuando yo me estaba criando

allí en Alburque, ése, pues en ese tiempo cuando le preguntaban a uno que de qué raza eras, todos los batos decían ‘pachuco’. En esos tiempos me crié yo, en los tiempos de los pachucos, que fue el primer revolucionario que hubo." The interviewee was from the barrio of Barelas, right there in the Duke City.

World War II marked the zenith of pachuco cultural influence among la raza. Pachucos soared onto the national stage due to the infamous "Zoot Suit Riots" that occurred during June 1943 in Los Angeles. It would be more accurate to call these disturbances the "Sailor Riots" since they were characterized by attacks by American sailors and other servicemen on zoot suiters. Conflicts over access to women aggravated the relations between the mostly white servicemen and zoot suiters, who were mostly Black and Mexican. The Chicano zoot suiters or pachucos were also targets because they were viewed as avoiding military service by means of questionable tactics and they were conspicuously different in language, dress, deportment and skin color.

A zoot suit featured a knee-length coat with outrageously padded shoulders. The zoot suiter topped things off with a wide-brimmed pancake tando (hat) and a long gold chain hanging down to his knees. The zoot suit, which required yards of war-rationed material, became the symbol of the pachuco uniform and attitude and it was a target of disdain and attacks by the servicemen in Los Angeles in 1943. The harassment spread to all Mexican American youth, pachuco or not, some of whom had the bad luck simply of affecting the zoot suit style of dress. The servicemen often stripped the zoot suiters of their clothes and sometimes cut their ducktails. Local newspapers played an important role in fomenting an atmosphere of racial hysteria against Blacks, Filipinos and Mexicans that resulted in violence. Meanwhile, the police stood aside or even aided the rioting servicemen. The Los Angeles City Council got into the act by making it "a jail offense to wear zoot suits with reet pleats within the city limits of L.A.". Mexican Americans throughout Los Angeles became confused and frightened over the hatred and violence directed against their youth. A lot of raza did not care much for pachucos themselves, but it disturbed the Mexican community that many non-pachuco youngsters were also the targets of racist attacks. Finally, the military authorities did what the L.A. city fathers failed to do; they clamped down on the servicemen by declaring Los Angeles off limits and the riots came to an end. No disciplinary actions were taken against the servicemen, but the jails were full of Mexicans and Blacks. Race riots later spread to Phoenix, Chicago, Philadelphia and New York during that hot summer of 1943.

Pachucos were alienated from both traditional Mexican American society and from the mainstream American way of life. Youth everywhere have questions of identity – who am I? how do I confront the world? Caught in a no-man’s land between lo mexicano and lo gringo, the pachucos fashioned their own reality from the tools at hand: a language – caló; a music – swing, jazz and, later, mambo; a social network – la clica; and a mode of dress – the zoot suit (which was incorporated from the styles of Harlem). Certainly, rebellious youth everywhere do similar things, but mainline Anglo American kids were not the victims of racism and class discrimination as were the pachucos. La pachucada flaunted an independent spirit that would not take any crap from anyone.

During the Chicano Movement of the late 1960s and 1970s pachucos became a symbol of resistance and cultural pride. Pachuco caló was incorporated into the language of the Movement and one saw the spectacle of Chicano university students tioricando (o tratando a tioricar) en caló. Pachucos themselves were thoroughly non-political and they never sought to organize their communities outside of their own immediate clicas. Thus, it is ironic that the distant and alienated pachuco was redefined as a revolutionary, a cultural hero.

As for Count Dracula, he left Albuquerque for San Francisco. There he worked at Fantasy Records, an outlet for West Coast Jazz – Dave Brubeck, Gerry Mulligan, and the like. Count’s job was to press records in plastic disks of red, yellow, green and blue – all brilliant colors. He would combine the colors on a single disk and make psychedelic combinations long before the hippies came up with the idea. Count y los músicos guachaban los discos voltear y escuchaban la música mientras que se ponían locos.

Count was into drugs – marihuana and harder stuff. His second wife finally gave him an ultimatum to choose either drugs or her. He chose her and cleaned up his act. My mother asked Count a few years later why he couldn’t have gone straight sooner, when he was married to my sister. He just smiled and shrugged his shoulders, although it was clear that he regretted his previous behavior. Count died at the young age of 40, the victim of chemical poisoning that he contracted at a job with a refrigeration company. I got the chance to visit him a few years before he passed away and he was gracious and generous with me in spite of the conflict he had with my family. His daughter (my niece) ran across Dave Brubeck a few years ago and he still remembered Count fondly. Many people found Count unforgettable.

Pachucos had their day in the sun during the 1940s and 50s. Their heirs in the 1960s and 70s were the vatos locos or cholos and today it is the homeboys who carry on the spirit and some of the tradition of the pachucos. The spirit of the pachuco speaks to us even to this day. My son plays guitar in a global Latin music band and I had occasion to be at one of his gigs. That night I heard newly arrived mexicanos de México tioricando en caló and the band played ‘Gitano" by Santana and a song by the Gipsy Kings. Count would have felt right at home. … ¡Ponte trucha! Aquí viene el Drácula, bien entacuchado.

S A N A N T O N I O
HACU | 8415 Datapoint Dr. Suite 400 | San Antonio, TX 78229
210-692-3805 (Voice) | 210-692-0823 (Fax) | hacu@hacu.net

W A S H I N G T O N   D.C.
One Dupont Circle N.W. Suite 605 | Washington D.C., 20036
202-833-8361 (Voice) | 202-833-8367 (Fax) | hacu@hacu.net
Copyright © 1999-2001 HACU All rights reserved

The Bank of America has divided the Hispanic market into three segments - new arrival, transitional and established- offering basic bank accounts to the first group, mortgages and retirement accounts to the second, and brokerage services and other more sophisticated products to the third.

Many banks are focusing on the $20 billion in money transfers Hispanics send to Latin America every year. Since early last year, nearly 300 banks, looking to edge their way in, have begun accepting the Mexican consular card, virtually the only ID available for millions of illegal immigrants who are big remittance senders. 

Remittances offer banks "the opportunity to turn an un-banked consumer into a consumer of the bank," Alice Perez, head of Hispanic marketing for U.S. Bank, said recently in congressional testimony.

In dollar terms, retail and food-service sales of tortillas have nearly doubled in a six-year period to $5.2 billion in 2002, up from $2.8 billion in 1996, said the association, which predicts $6.1 billion in sales in 2004.

The word tortilla comes from the Spanish word torta, which means round cake. What we know today as the corn tortilla was, according to an ancient Mayan legend, invented by a peasant as a gift for his monarch. The flour tortilla originated either in Texas as a convenient food during roundups, or in northern Mexico to form burritos for people working in mines or fields.

Bernardo de Galvez

Community organizations, service, business and historical groups 

On November 1, 2003, Mr. Curtis Porter, Sons of the American Revolution (SAR) member, accepted two Hispanic American Heroes Series (HAHS) awards at the Los Angeles Athletic Club.  The first was in recognition of the contributions made by the SAR for their efforts to include decendents of Hispanic soldiers who fought under the Spanish flag in support of the American Revolution into the SAR.  The second, was awarded to Mr. Clarence Lucas, SAR member and founding Executive Committee member of the HAHS.  His extraordinary efforts on behalf of the Galvez Project were considerable and resulted in a successful first year. 

SURNAME

VERGARA

Este noble linaje guipuzcoano del género de los topónimos, tuvo su primitivo solar en la villa de Vergara, de donde tomó su nombre, extendiéndose después por el resto de las Vascongadas, Navarra, ambas Castillas y Andalucía, hallándose presente en el continente americano desde los primeros momentos de su descubrimiento y conquista.

Hubo un importante asentamiento en la anteiglesia de Bedarona, en Vizcaya, y en la Villa de Elizondo, en el Valle navarro del Baztán. Esta última casa solar se denominó de Echandía de Anzamborda y sus miembros fueron reconocidos como nobles, en diferentes años, por los Tribunales de aquel Reino.  Esta voz euskera, significa “huerto elevado entre zarzas; pastizal, jaro superior”, según los principales filólogos vascos.

Don Juan Pérez de Vergara, hijo de don Pedro Ibáñez de Vergara, eran vecinos de Tolosa en 1346; don Miguel de Vergara, de Legazpia en 1384; don Pedro López de Vergara, era Escribano de Mondragón en 1392, e igual cargo desempeñaba en Oñate en 1447, don Juan Pérez de Vergara. Todos los lugares mencionados, enclavados en la provincia de Guipúzcoa, donde esta familia probó repetidamente su calidad en diferentes poblaciones en las que fijó su residencia.

El hábito de la Orden Militar de Santiago, lo vistieron después de las probanzas nobiliarias correspondientes, los siguientes Caballeros:

Don Francisco de Vergara y Alava, de Salvatierra y Ufardín, electo fiscal del Real Consejo de las Ordenes Vitoria, 1651, don Juan Antonio de Vergara y Arriola, Pumarejo y Ramírez de Aguilera, Madrid, 1667; don Antonio de Vergara Azcárate y de Avila, Cádiz, 1650; el Capitán don Miguel de Vergara y de Larretea, Elizondo, Navarra, 1681; don Lucas de Vergara Pardo y Rozas, Capitán de Caballería del Regimiento de la ciudad de Lima, Perú, 1775, y don Antonio de Vergara Urrutia y García de Espinaredos, Sevilla, 1644.

En la Orden de Calatrava, fueron admitidos:

Don Cristóbal de Vergara Grimón, Realejos, Tenerife, Canarias, 1646 don Lucas de Vergara Pardo y Ponce de León, Fernández Pardo y Tenreiro, Pisco. Perú, 1699, don Juan de Vergara Pardo, hermano entero del anterior Pisco, 1695, y el Capitán de Caballos don Fernando de Vergara y Ruiz del Castillo, Fonzaleche. Logroño, 1713.

Don Juan Ruíz de Vergara y Díaz de Alava, Sánchez de Vergara y Díaz de Esquivel, natural de Villoria. Salamanca, ingresó en la Orden de San Juan de Jerusalén el año 1553, después de efectuar las pruebas de nobleza correspondientes.

Ante la Sala de los Hijosdalgo de la Real Chancillería de Valladolid, litigaron por la posesión de su nobleza de sangre gran número de personas de esta estirpe entre los años de 1525 a 1771, despachándose gran número de Ejecutorias por diferentes soberanos españoles.

Don Carlos II, por su Real Decreto de 18 de enero de 1666, concedió el título de Marqués de Acialcázar a don Baltasar López de Vergara y Grimon, Señor de la villa de Acialcázar, Alguacil Mayor del Santo Oficio y Caballero de la Orden de Calatrava, perteneciente a una noble rama de este linaje afincada en las Islas Canarias.

Las armas de la casa primitiva de los Vergara, se organizan así:

EN CAMPO DE ORO, UNA ENCINA DE SINOPLE, FRUTADA DE ORO, Y UN LOBO DE SABLE ATADO CON UNA CADENA DE ORO AL TRONCO. BORDURA DE GULES, CON OCHO SOTUERES DE ORO.

El Estado Noble de la Villa de Madrid, admitió en su seno en los años que se indican, a los siguientes individuos:

Don Francisco de Vergara y su hijo don Felipe, en 1631; don Diego de Vergara Gaviria, en 1661; don Domingo de Vergara y Azcárate, en 1660; don Martín Marcelino de Vergara y Ramón, en 1698; don Manuel de Vergara y Ruiz Basán, en 1713; don Diego Valerio, don Juan Manuel y don Martín de Vergara Sáenz Diez, en 1800, y don José Emeterio y don Juan Manuel de Vergara y Gaviria, Martínez Terroba y Muro, originarios de Torrecilla de Cameros, Logroño, en 1800.

El primer Vergara que piso tierra americana, parece que fue don Cristóbal de Vergara, natural de Vergara, que pasó en 1500 a este continente con el Comendador don Alonso Vélez de Mendoza.

Don Jerónimo de Vergara, natural de la Isla Española, hoy República Dominicana, hijo de don Jerónimo de Vergara y de doña Juana Hernández de Niño, pasó a la Nueva España en 1527, participando en la conquista de Colima con don Pedro Sánchez Farfán.

Don Gaspar de Vergara, natural de Villaflores, Salamanca, donde nació por 1510, hijo del Secretario Vergara y de doña María Hernández Girón, pasó a la conquista del Perú en 1535, haciéndolo después con el Adelantado don Diego de Almagro a Chile, y posteriormente con el Capitán don Diego de Valdivia al intentar nuevamente la conquista de aquel Reino en 1539, fundando la capital de Santiago, en 1541. Fue Regidor de Santiago el año 1548, acompañando al Gobernador en la fundación de la ciudad de Concepción, en 1550, donde tuvo el cargo de Regidor de su primer Cabildo.

Don Juan Martínez de Vergara, natural de Gibraleón, Huelva, hijo de don Juan Martínez de Vergara, originario de la villa de Vergara y de doña Isabel Alonso de Gibraléon, fue el progenitor de distinguida rama que hasta hoy conserva su descendencia en Chile. Pasó a la guerra de este territorio en 1601, bajo el mando del Gobernador don Alonso de Rivera, como soldado de la Compañía del Capitán don Ginés de Lillo, obteniendo el grado de Capitán en 1628, disponiendo su última voluntad en Valparaíso e 1668, este Caballero había contraído matrimonio en 1634 con doña Magdalena de Leiva Sepúlveda, en la que procreó diferentes hijos, con rama en Talca que todavía pervive.

Don Juan Martínez de Vergara, hijo de los anteriores consortes, nació en Chillán hacia 1645, y de él procede una ilustre familia chilena, de la que son miembros distinguidos:

Don Ramón Vergara Donoso, Diputado de Cauquenes y Constitución, 1864-1867; don Francisco de Vergara y Leiva Sepúlveda Alvarez de Toledo, Diputado suplente por Talca al Primer Congreso Nacional de 1811, consorte de doña Maria del Rosario Rencoret Cienfuegos, padres ambos de don Francisco de Vergara Rencoret, Diputado por Talca en el periodo1864-1867, acaudalado propietario, dueño en Santiago de una chacra ubicada en lo que hoy son las calles Vergara y Carrera, quien edificó un suntuoso palacio estrenado en 1876 con un baile de honor del recién elegido Presidente de la República, don Aníbal Pinto Garmendia, donde fueron presentadas en sociedad señoritas de este apellido.

En México se estableció en el primer tercio del siglo XVII, don Antonio Urrutia de Vergara, nacido en Villafranca de las Marismas, Sevilla, en 1598, oriundo de la villa de Vergara, quien tuvo los cargos de Alférez, Capitán, Sargento Mayor y Maestro de Campo, dignidad esta última conferida en 1643, poseyó el Hábito de Santiago en 1644, fundo varios mayorazgos y era considerado en su tiempo como uno de los hombres más ricos de México y también famoso por sus innumerables obras  de filantropía.

En el padrón de la ciudad de México realizado el año 1689 aparece don Luis de Vergara, originario de las Islas Canarias, en donde había contraído matrimonio antes.

ORANGE COUNTY, CA

THE PHILHARMONIC SOCIETY OF ORANGE COUNTY

A lively Christmas tradition featuring Mariachi Los Camperos de Nati Cano, Ballet Folklorico Ollin, City of Angels Ballet, Los Cenzotles, and special guest

               JOSE FELICIANO!              

Tickets are $69, $45, $30, $20
But now, with our special offer,

RECEIVE 50% OFF THE TICKET PRICE (MINIMUM 4 TICKET PURCHASE)  Call (949) 553-2422 for more information

MINIMUM 4 TICKET PURCHASE

*limited seating available *no adjustments to prior purchases

Mention code : FIESTA

Tickets for Fiesta Navidad are $69, $45, $30 and $20. Tickets are available at all Ticketmaster outlets, www.ticketmaster.com, and the Orange County Performing Arts Center box office.

For more information about Fiesta Navidad, call the Philharmonic Society of Orange County,   Chantel Chen at (949) 553-2422, ext. 231, email: chantel@philharmonicsociety.org or visit the website  http://www.PhilharmonicSociety.org   TICKETS: $69, $45, $30 and $20. Tickets on sale now.  Available at all Ticketmaster Outlets,  http://www.ticketmaster.com, and the Orange County Performing Arts Center box office.

"Navidades"with Ballet Folklorico de Mexico de Amalia Hernandez   
December 20, 2003 / 7 pm
California Theater of Performing Arts 
Tickets: $22, $32, $37 and $42 (no discounts available) 
INFO/Tickets: Mary Chavez at (909) 884-3228

                                              *** LA POSADA MÁGICA ***
December 9-12th, 8 pm 
Orange County Hispanic Chamber of Commerce Members & Friends are invited to a Special Event! South Coast Repertory presents LA POSADA MÁGICA - a music-filled show with Latino flair!  Call 714-708-5569.

Photos by Stephen Hussey 
7th Annual Veterans Day Celebration
Saturday, November 8, 2003, California State University at Fullerton
A Tribute to Mexican-American POWs and Iraq War Veterans

Strengthening Families

Mr. David C. Lizárraga

First Annual Los Angeles City College Family History Conference

Photo courtesy LDS Church Public Affairs
September 27th, 2003
Former Glendale California Stake President Don Pearson hosts Consul General Noor Jadmani of Pakistan and family.  

 MALIBU, Calif. — Consuls general and their families from 20 Los Angeles foreign consulates joined the festivities of the fifth annual Los Angeles Church Foreign Consular Family Picnic recently. More than 500 diplomatic employees, families, friends and others enjoyed a "Fiesta" highlighting the culture, food and talent of Central America at the Calamigos Ranch here. Complementing the food, games and activities was a performance by the colorfully dressed BYU dancers "Latin Living Legends."  The delegation from Mexico came out of their seats as they applauded the BYU dancers.

CALIFORNIA

REACHING FOR THE SKY:
THE CHICANO STRUGGLE FOR REPRESENTATION
by 
John P. Schmal © 2003

This subdivision on Colonial Mexico has 30 files . . . Collection of essays and links, 

• Agriculture, Drought, and Chumash Congregation in the California Missions (1782-1834) (615 clicks)
  Description: By Robert H. Jackson with Anne Gardzina.
• Antonio María de Bucareli y Ursúa (646 clicks)
  Description: In Spanish. 18th century viceroy.
• Demographic Patterns at Santa Clara Mission, 1777-1840 (595 clicks)
  Description: PowerPoint presentation by Robert Jackson.
• El real ejercito en California (271 clicks)
  Description: Book by Carlos Lopez U. on the Spanish Royal Army in colonial California. Both Mexican and United States history.
• El Real Ejercito en California (760 clicks)
  Description: In Spanish, a book on the royal army in California when it was still New Spain (Mexico).
• Eusebio Francisco Kino, S. J. (620 clicks)
  Description: Founder of missions in Northern Mexico (now some of it is in the United States) with links to mission sites.
• Historical Demography of San Carlos Mission, 1770-1840 (569 clicks)
  Description: PowerPoint presentation by Robert Jackson.
• Indian Demographic Collapse:The Case of the Chumash Missions (573 clicks)
  Description: PowerPoint presentation by Robert Jackson.
• Indigenous Communities in Northern New Spain: Mission La Purisima in California, 1788-1840 (602 clicks) Description: By Robert Jackson.
• La Purisima Mission, 1788-1840 (578 clicks)
  Description: PowerPoint presentation by Robert Jackson.
• Mexican California (669 clicks)
  Description: Short history by Lionel Ashcroft. See also El ejercito real en California at http://www.historicaltextarchive.com/lopez/titulo.html
  Mexico's Colonial Era (545 clicks)
  Description: Brief introduction of this period. Friom the Mexico Connect web site.
• Mission Churches of the Sonoran Desert (317 clicks) Description: From 1687.
• Mission Churches of the Sonoran Desert (266 clicks)
  Description: Spread across Mexico and the United States (since 1853)
• Mission Ranchos (252 clicks)
  Description: PowerPoint presentation by Robert Jackson. Ranchos were the agricultural support system of the missions.
• Native Mexican Tailors (244 clicks)  Description: Engraving from the Florentine Codex
• Noble Residence (255 clicks) Description: Engraving from the Florentine Codex, Vol III, fol. 21.
• Our Lady of Guadalupe (347 clicks)
  Description: In 1531 a "Lady from Heaven" appeared to a poor Indian at Tepeyac, a hill northwest of Mexico City; she identified herself as the Mother of the True God, instructed him to have the bishop build a temple on the site and left an image of herself imprinted miraculously on his tilma, a poor quality cactus-cloth, which should have deteriorated in 20 years but shows no sign of decay 469 years later and still defies all scientific explanations of its origin.
• San Fernando Mission, 1769-1834 (249 clicks) Description: Colonial California. Jesuit mission.
• San Jose de Comondu, 1708-1827 (241 clicks)
  Description: Baja California mission established by the Jesuits.
• Santa Gertrudis (219 clicks) Description: Established 1752 by the Jesuits in Baja California
• Santo Tomas de Aquino (232 clicks)
  Description: Dominican mission in California founded in 1791.
• Spanish Exploration and Colonization of "Alta California" 1774-1776 (305 clicks)
  Description: Web de Anza provides students and scholars with primary source documents and multimedia resources covering Juan Bautista de Anza's two overland expeditions from the Sonoran desert to northern California, leading to the colonization of San Francisco in 1776.
• Spanish Missions of the Southwest (264 clicks)
  Description: Robert Jackson's PowerPoint presentation on the Spanish Missions in northwest Mexico in the colonial period.
• Spanish Presidios (260 clicks) Description: PowerPoint presentation by Robert Jackson.
• The Building of the First La Purisima Mission, 1789-1812: Historical and Archaeological Perspectives (212 clicks) Description: Essay on the La Purisima mission in colonial California.
• The Colonization of the Chumash, 1772-1846 (219 clicks) Descrip: Colonial California. Mission.
• The First Site of La Purisima Mission: A Photo Essay (238 clicks)
  Description: "La Purisima Mission, established in 1788, occupied the site known as Salsacupi until early 1813. A strong earthquake in December of 1812 followed by heavy rains left the extensive building complex unusable. In April of 1813, the Franciscans moved the mission to a new site known as Los Berros."
• The Missions of Baja California, 1697-1849 (230 clicks)
  Description: Professor Robert Jackson PowerPoint presentation about the missions.
• The Sor Juana Ines de la Cruz Project (291 clicks)
  Description: We are honored to present to you the greatest poet the American continent produced in the seventeenth century. She was born November 12, 1651, in San Miguel Nepantla, a village south of Mexico City. She was a Poet Nun, a woman of genius, and a person of intellectual prowess whose ideas and accomplishments were ahead of her time.

NORTHWESTERN UNITED STATES

Basque American versifiers

From left: Jesus Goñi, Jesus Arriada, Johnny Curutchet, and Martin Goikoetxea

"We are proud to honor these master artists whose compelling work demonstrates the extraordinary diversity and depth of our nation's cultural wealth," NEA Chairman Dana Gioia said in the away announcement.  “These talented individuals are not only renowned practitioners of their art forms, but also teachers and preservers of artistic heritage, passing on their skills and passions for future generations.” Zorionak! to these men who are carrying on a unique Basque tradition.

Center for Basque Studies
 Newsletter, Fall 2003

Shooting from 
the Lip: 
Bertsolariak Ipar Amerikan
Improvised Basque-Verse Singing

SOUTHWESTERN UNITED STATES

Vicente Martinez and  Procora Vergara Arizona Family

3)Margie/
Steve Collins
 
4)Raymond

Maria/ 2nd
Victoriano Alonzo

1) Rita/
Tom Murphy
  i) Tommy
 ii) Marcus
 iii) Morgan

2) Victor/
Maryann
  i) Ashlee

4) Camilla/
Jim Miller
  i) Micaela
 ii) Kylie

5) Victor/
Annie
  i) Will

2) Nanci/
    Steve 
    Burnett
  i) Coya
  ii) Chanel
 iii) Tucker

3) Vincent

For information on the family contact Capri Martinez Astiz, Capri.Martinez@marriott.com

GOMEZ ROBLEDO
COIMBRA, PORTUGAL - MAQUEDA - TOLEDO, ESPANA
CANDIA, GRECIA - REINADO DEL NUEVO MEXICO

DEL BARRIO
SANTANDER REINADO DE ASTURIAS - REINADO DE LEON - NUEVAS FILIPINAS - PASSO DEL RIO DEL NORTE - VILLA DE SAN FELIPE DEL REAL, PROVINCIA DE NUEVA VIZCAYA - SAN FRANCISCO JAVIER DE SATEVO - CHIHUAHUA, CHIHUAHUA., MEXICO.

INVESTIGADORA
Carolina Gomez Barrio de Tomkinson Paz.  

Carolina G. de Tomkinson
439 Le Doux Rd. #5
Los Angeles, California 90048
(310) 859-9074
ctomkinson42@aol.com

Lista de Apellidos 
Abud, Acosta, Aguilar, Aguilera, Aguirre, Alvarez, Alvidres, Anchondo, Andazola, Andujo, Apodaca, Aragon, Aragones, Aransola, Arias, Armendariz, Arras, Arredondo, Arreola, Arroyo, Aun, Avalos, Aveitia, Avila, Azcarate, Baca, Bailon, Balderrama, Balista, Baraus, Baray, Barraza, Barriga, Barrio, BarrioBarriga, BarrioTerrazas, Beatriz, Berg, Bernal, Blickenstaff, Borja, Borunda, Brown, Brrio, Bueno, Buitron, Burciaga, Burrola, Bustamante, Bustillos, Cabad-ay, Caballero, Calderon, Camacho, Cano, Carbajal, Cardona, Carrasco, Carrazco, Carreon, Carrillo, Carrilo, Casas, Castillo, Cervantes, Chacon, Chavarria, Chavez, Chavira, Christy, Cienfuegos, Cointa, Contreras, Cornejo, Corona, Coronoa, Cortazar, Dagan, Davila, de Celiz, De Leon, de Leon, De Lourdes, Del Barrio, Del Valle, Delgado, Dennison, Diane, Dickens, Domiguez, Dominguez, Duran, Echeverria, Elba, Escobar, Espinoza, Espriella, Estrada, Fernandez, Flexen, Flores, Francisco, Franco, Fuentes, Galindo, Galvan, Garcia, Gardea, Garnica, Garrido, Garza, Giner, Gomez, Gonzalez, Gonzelez, Gorena, Grajeda, Granados, Guerra, Guerrero, Guevara, Gutierrez, Heredia, Hernandez, Herrera, Hierro, Hoffman, Hortensia, Ibarra, Infante, Irigoyen, Isabel, Isais, Jaime, Jurado, Justiniani, La Cruz, La Mora, la Torre, Labrado, Lamadrid, Lara, Larrea, Lavorico, Legallen, Linares, Lopez, Lowe, Loya, Lozoya, Lucero, Ludwig, Lugo, Lujan, Luna, Mac, Maldonado, Mancha, Mar, Mares, Margarita, Marinelarena, Marquez, Marrufo, Martinez, Mata, Maylone, McCaughan, McKlendon, Melendez, Mendez, Mendieta, Mendiolea, Mendoza, Merino, Meza, Miranda, Miraso, Molina, Montes, Morales, Moreno, Munoz, Nava, Navarrete, Nevares, Noriega, Nunez, Ocon, Olivares, Olivas, Oñate, Or, Orcasitas, Orozco, Ortalejo, Ortega, Ortiz, Osborne, Osollo, Ostos, Padilla, Pantoja, Pardo, Parmen, Patricia, Paz, Perea, Perez, Peza, Pichardo, Porras, Portillo, Prida, Prieto, Provencio, Prunes, Quiñonez, Ramirez, Ramos, Reyes, Reynal, Reza, Rios, Rivera, Rivero, Robledo, Rodriguez, Romero, Romo, Ronquillo, Royba, Roybal, Rubio, Ruiz, Salais, Salcido, Salgado, Sanchez, Sandoval, Santini, Santy, Scott, Shreve, Silva, Solis, Soto, Soza, Suayde, Susana, Tanjutco, Tarin, Tavarez, Telles, Tercero, Terrazas, Torres, Trejo, Trillo, Urbeles, Urquijo, Urrutia, Valencia, Vales, Valverde, Vargas, Vazquez, Vega, Velasquez, Vergara, Villa, Villagran, Villaverde, Viola, Virginia, Vitolais, Wesdy, Wesson, Ziener, Zubia

The Chiricahua Apaches at Bacoachi parleyed Spanish uncertainty over their motivation to remain settled into augmented rations of freshly killed beef during 1787. The penny-pinching new governor of Sonora attempted to save money on the grain, sugar and cigarette ration when fresh beef was added to the issues. He ordered the agent to allow the Apaches to choose an all-grain-sugar-cigarette or an all-meat ration, or a combination, reducing the amount of the former in proportion to the meat issued.19 The Chiricahua Apaches quickly blackmailed the commanding general into ordering their full grain, sugar and cigarette ration restored along with the beef. The order is important enough to merit translation here:20
No. 7 

The Commanding General on the fourth of this month wrote me the following: 
The Chief of the Ranchería of Chiricahua Apaches established at Bacoachi and other leading Indians of the Ranchería of the Chiricahua Apaches established at Bacoachi have complained to me that the reduced wheat and maize ration they have been given since they began receiving meat does not suffice even with the latter to feed their families. They attribute the desertions recently experienced to this motive. 

In this regard, wishing for my part to remove any reason or pretext that might induce them to abandon their establishment at Bacoachi, I have resolved that they be given the same grain ration as before without prejudice to the current meat ration. I advise Your Honor so that he may issue the corresponding order to this effect. 

I transmit this to Your Honor for his information and compliance. 
May Our Lord protect Your Honor many years. Arispe. 8 February 1788. PEDRO GARRIDO Y DURAN21

To Don Leonardo Escalante. 

[page 101]
The action that Manuel de Echegaray took in purchasing 50 head of cattle to begin rationing the Apaches newly settled at Tucson followed this precedent established by colonial officials trying to keep the first surrendered Chiricahuas at Bacoachi. The commanding general purchased a herd of 250 head of cattle to feed the Chiricahuas. Theoretically, the cows in this herd were to produce enough calves to sustain it, while feeding the Indians steers and culls. In practice, the Indian agent reported having slaughtered two bulls per week for the Bacoachi Apache contingent. The latter augmented their meat ration by consuming additional animals that died or were killed by hostile Apaches from time to time.22

Thus, the Apaches settling at Tucson in 1793 received the by-then standard Indian ration of wheat, maize, panocha, beef and cigarettes. Royal subsidies to the peaceful Apaches constituted a powerful economic stimulus to production of these commodities in the Frontier Provinces precisely when pacification allowed Spaniards and sedentary Indians to concentrate upon increasing production. 

Life in a Peaceful Apache Camp

It is doubtful whether many of the Peaceful Apaches at Tucson ever became serious agriculturalists. It is also doubtful whether they ever lived in the immediate neighborhood of Piman Tucson. They were oriented toward the Spanish post rather than the Northern Piman Indian ranchería, and toward subsidized warfare and idleness rather than earning a living by toil. 
They built their wickiups downstream from the presidio.23 Thus, they drew their domestic water and such irrigation water as they may have used from the presidial and pueblo tailings as well as main Santa Cruz River streamflow. Possibly the Apaches lived on the terrace above the damp river floodplain. All traces of their dwellings have almost certainly been destroyed by later construction of the city of Tucson. The lack of physical traces notwithstanding, they left their mark in the biological make-up of Tucson's population. 

As the locally peaceful but imperially turbulent end of the 18th century changed to the 19th, the Spaniards at Tucson continued to make the Apache pacification policy work. That Spanish authorities at the post put forth a genuine effort to maintain good relations with their Indian allies is indicated in the sentencing to prison in 1817 of three soldiers of the San Agustín presidial company for killing one of the Peaceful Apaches.24 In other words, the Spanish officers faced the same dilemma U.S. officers faced in later wars with Native Americans and in Vietnam. Spanish colonial law and military officers treated murder of uneasy allies belonging to a different ethnic group as murder, thus achieving a significant level of legal egalitarianism within an authoritarian colonial structure. 
At the same time, Tucson garrison officers continued to ration the Peaceful Apaches with sugar, beef and cigarettes. Handing out food to friendly Apaches with one hand, they brandished the lance at hostile groups. Tucson's 

[page 102]commanders continued the policy of harassing still-hostile bands and inducing them to settle in peace at Tucson and other frontier posts. Even during the period of relative peace and prosperity in frontier Sonora that began during the 1790s, the Tucson garrison continued to fight Indians. In 1812, for example, a large detachment from the Pima Indian Company at Tubac marched to Tucson to join the garrison there for a sortie into Apache territory.25

Peaceful Apache Reinforcements
The enduring success of the Gálvez policy toward the Apaches and continued campaigning into hostile territory was evidenced by at least one other large-scale settlement of hitherto hostile bands at Tucson near the end of the colonial period. The Pinal Apache Band under Chief Chilitipagé asked for peace and settled at Tucson in 1819.26 The course of events that added 236 newly pacified Apaches to Tucson's population may be followed in the official reports. 

Sir Commandant of Arms Don Antonio Narbona: 
The 17th day of this month the General of the Pinals Chilitipagé presented himself to me with seventy-eight warriors of his band. Afterwards I conferred with him and told him that all seemed to me just in order to insure that the peace which they promised should be of good faith and enduring. According to the expressions with which this Indian spoke, it appears that the peace should be good. I have given cattle, tobacco and wheat to fourteen women who came in and to the chieftains who have expressed themselves as very content. At the same time the Chieftain Pascual Navalcagé and two warriors have asked me for permission to go to that city in order to affirm the faith of their peace and to ask you for the Indian woman whom I dispatched with Coyera, who is a sister of one of them. When I said that I did not know whether she would be returned, he again asked permission and the escort of Sergeant Ramirez with seven men inasmuch as he feared the Apaches de Paz, and [he asked] that they should guard them well. It seemed to me politic not to deny them this permission because it might cause them some annoyance, so I have permitted it, and they leave this very day. All this I communicate to you for your guidance and so that the arrival at that city of the said Indians and escort shall not surprise you. 
God preserve you many years. Tucson. February 25, 1819. JUAN ALEXO CARRILLO.27

More of the scene and ensuing events are recorded in the report of the former commander of the Tucson post, Antonio Narbona, who had become head of the Spanish army in Sonora: 
No. 140 

Brigadier and Commandant General Don Antonio Cordero, 

Sir, 
The Commander of the Company of the Tucson informs me with a dispatch dated the 25th of last month, original of which I transmit to Your Honor, that the 17th day of the same there came in the General 

[page 103]of the Pinal Apache Tribe Chilitipagé with seventy-eight warriors of his band seeking peace. In a communication of the fifth of this month I told him to grant them peace, issuing the usual rations only when they subsist on foot in that establishment so that their movements may be observed and their attacking us avoided insofar as possible, as has taken place in the previous peaces on retiring from Tucson for their territory. I included in the same all those notices which seemed to me appropriate with the goal of conserving other peaces because of our present great interest. 

The aforesaid general with other chieftains was in this capital to ask me for the six female prisoners whom Ensign Don Juan Alexo Carrillo took as I informed Your Honor in Report No. 123 of January 2d last. I fulfilled [their request] with only the Indian woman and boy who have been held in the warehouse of Fronteras, inasmuch as the other four have already been given employment, but they remained very agreeable, showing particular gratitude. They are going to establish themselves with their people happily at Tucson, the separation of the original Apaches de Paz (with whom they did not get along well) having been successfully [achieved by] transferring them from that post to Santa Cruz. They offer to conserve our alliance without fault [in complying with] all the instructions I made. I have rewarded said General as well as the rest of the Indians who accompanied him to this city with fifty-two pesos, six reales worth of various gifts. 
I notify Your Excellency of all this for your superior guidance and approval if it should be worthy of meriting it. 

God preserve Your Honor for many years. Arispe. March 8, 1819. ANTONIO NARBONA28

The commandant general of the Western Frontier Provinces in turn notified the viceroy of New Spain in Mexico City of the negotiations with Chilitipagé and his Pinal Apaches,29 and the viceroy approved the actions of the frontier officers.30 Meanwhile, events moved forward on the frontier while the news traveled south to the distant vice regal capital. The next step was actual settlement of Pinal Apaches at Tucson, an event reported by the local commander toward the end of May: 
No. 2 

Commandant of Arms Don Antonio Narbona 
Sir: 
The 13th day of the current month the General of the Pinals Chilitipagé presented himself to me with four chieftains and their bands with their families and everything. There are 236 souls to be established on a fixed footing here the same as the old Apaches de Paz. They are already located here building their wickiups to live in, after having been advised of the mode and government with which they should conduct themselves according to the instruction of the Commandant General, to which they remain very agreeable. They show much fidelity in appearance, from which I infer that the peace which they have offered will be durable and stable from the signs which they give, from having come with their families and everything, and the very great pleasure with which they are living among us. 
I am rationing them with cattle and the customary ration of wheat. On the day when they finished coming in, which was the 18th, I found 

[page 104]it necessary to issue to every one half an almud of wheat. In order to give them every Saturday all that to which they are entitled, according to the computation which I have made for rationing them and the old Apaches de Paz who come here every fifteen days, there will be necessary for twelve months 1,170 Spanish bushels as Your Honor may see from another dispatch. 

I communicate all this to Your Honor for your satisfaction via extraordinary post. 
God preserve Your Honor many years. Tucson. 21 May 1819. JOSÉ ROMERO31

The final step in the introduction of hitherto hostile Pinal Apaches into the frontier defense system of the Spanish empire was to arrange a reconciliation between these newly allied Native Americans and the older Apaches allies. This occurred within about a month of the ultimate arrival of Chilitipagé and his 235 followers at Tucson, judging from the report by the commandant general of the Western Frontier Provinces: 
No. 298 

Excellency the Viceroy of this New Spain, the Count of Venadito, 

Excellent Sir,  According to the correspondence of the line which arrived at this city Tuesday of last week proceeding from the provinces of Sonora and New Mexico, and the military posts of the frontier of this one, there has occurred no news more worthy of the attention of Your Excellency in all the preceding month than that of there having assembled at the Presidio of Tucson twelve Apache chieftains of those originally established at Santa Cruz with the object of making a complete reconciliation with the Pinal Indians who have recently been admitted to peace at the former of the presidios cited. 

I communicate this to Your Excellency for your proper guidance, as well as [the idea] that said reconciliation should help indispensably the security of the peace with the Pinal Indians, which should have been concluded much earlier except for the rancor with which until now some Indians have seen others without certainty of their identity. 

God preserve Your Excellency many years. Durango. July 19, 1819. ALEXO GARCIÁ CONDE32

The Story of a Boy
An elderly Mexican woman interviewed in Tucson in the early 1870s told of an Apache peace treaty which may have been a separate event in her girlhood between about 1800 and 1820, or an old woman's fused memories of more than one occasion: 

It seems the Apaches got the worst of a fight on the Aribaca ranch. Several were killed, and the son of a chief was taken prisoner and brought to Tucson, and the Indians opened negotiations to obtain this boy. 

[page 105]Colonel Carbon [i.e., Narbona] in command of the Spanish forces, agreed with them that on a certain day the Indians should all collect here, and to present treachery and being overpowered, be brought in at night and concealed within the walls of the fort all the men he could get from all the towns within 150 miles. On the day appointed the Indians came in vast numbers; all the plains around were black with them. The colonel then told them if they bad come on a mission of peace, they must lay down their arms and meet him as friends. They complied with his request and then all the people inside the walls went among them unarmed. The Colonel gave them one hundred head of cattle, and the boy prisoner was brought out and given to his father and they embraced each other and cried and an era of reconciliation and peace seemed to have arrived. 

The boy told his father that he liked his captors so well that he desired to live with them, and in spite of all the persuasions of the old man he still insisted on remaining, and the Indians were compelled to return to their mountain home without him. The boy was a great favorite with the people. Sometimes afterward he went to visit his people, but before leaving he saw every one in the village and bade them good-by, and promised and did return in fifteen days. [This is acceptable Spanish, but not Apache behavior.] A few days subsequent to his return he took smallpox and died, and very soon afterward the Apaches commenced to murder and rob the same as before.33

As one historian has stated, folklore is not history.34 Nonetheless, the old woman's reminiscence indicated that the dreadful scourge of smallpox loosed upon the Native Americans by a soldier under Panfilo de Narvaez in 1520 continued capriciously to influence human events in Tucson. Fitting this oral tradition to documented events suggests that it could well refer to an earlier attempt to force Western Apaches to settle at Tucson. The reference to Colonel Narbona as the officer in charge could date the occurrence in the period between 1805 and 1815. The death of the Apache youth from smallpox could very well have occurred during the severe epidemic that swept northern Sonora in 1816. 

At any rate, all or part of the Arivaipa and Pinal Apache bands settled at Tucson between 1790 and 1820, as recorded in contemporary documents in colonial archives. They reinforced the local population in numbers and in military power relative to still-hostile southern Apache bands. That accretion of military power ensured the continued existence and economic prosperity of the northernmost post on the Sonoran colonial frontier. Moreover, the Apache population increment further diversified the multi-ethnic character of Tucson area population on a large scale, and the Apaches de Paz retained a degree of self-governance lost to Apache war captives reared in Tucson households. 

Despite all the difficulties of financing the colonial government after the Napoleonic wars diverted Peninsular attention from the Americas, resulting in real poverty and crisis in the missions, the thrust King Charles III and his Viceroy Bernardo de Gálvez had given frontier Apache policy carried the colonial administrators right to the date of Mexican independence. Up: Contents Previous: 8. Harassing the Western Apaches, 1782–1792 Next: 10. Peacetime Presidio, 1793–1821

BLACK

The estimated $400 million initial price tag would be split evenly between the federal government and private sources.  The bill authorizes $17 million in the first year to start the project.

"Many blacks left not only because of economic opportunities but because of the political and social constraints of segregation," said Charles Ross, historian and interim director of the African-American Studies program at the University of Mississippi.  "Those things have changed dramatically in the South." 

Life Among the Choctaw Indians
Please note the year of publication. .  1860

For the complete text, go to:
Source: http://www.accessgenealogy.com

• To the Reader
• Introduction
• Border Indians
• Government
• Social Habits
• Education
• The Country
• Condition of the Choctaws on their Removal
• Character
• New School System
• Fort Coffee Academy
• Journey to the Indian Country
• Journey to the Indian Country, Part 2
• Arrival at Fort Coffee
• The Mission
• Neighbors
• Distinguished Men
• Fourth of July Celebration
• Provisions Spoiled
• Indian Camp Meeting
• Visit to Fort Smith
• Camp Meeting on the Border
• Choctaw Wedding
• Indian Games
• Murder of Mr. Vore and Family

• Rev. John Page, a Choctaw Preacher
• Indian Annuities
• Quarterly Meeting
• Cooks Leave
• Opening of the Academy
• School Duties
• Freshets in the Streams
• Religious Awakening
• Quapaws
• Ball
• The Academy
• Indian Mission Conference
• Persecuted Missionaries
• Conference Session
• The Cherokee Capital
• Political Strife and Discord
• Death of Oakchiah
• Progress in Study
• Fisk, Rev. Mr., Indian Preacher
• Louisville Convention
• Contraband Traffic
• A Short Chapter in Itinerant Life
• Death in the Mission
• Our Work
• Settlement with Superintendent
• Goode, Sarah B. Mrs., Sketch of
• Conclusion

In October 1492 Christopher Columbus and his crew reached the Bahamas. From that time forward Europeans and the people living in the continents of the Western Hemisphere now known to us as the Americas, North and South, came into permanent contact. That encounter took numerous forms, generating responses from various sides. These reactions depended as much on the circumstances and world view of indigenous groups as they did on European objectives and values. 

Hernando Cortés and the Spanish Soldiers Confront the Indians. In Fray Diego Durán. La Historia antigua de la Nueva España. 1585 [Manuscript facsimile, ca. nineteenth century]. The fierce confrontation between the Spaniards under Cortés and the followers of Moctezuma received full treatment in Father's Durán's illustrated history of Mexico, compiled shortly after the early sixteenth-century conquest. The Mexica (Aztec) peoples confronted a powerful Spanish force supplemented by a sizable number of allies from the area surrounding Tenochtitlán [later named Mexico City] during the 1519-1521 campaigns. Durán's informants have skillfully distinguished Indian peoples from the European invaders, with a ghostly white image representing the Spanish. The Library of Congress acquired this extremely rare facsimile manuscript in the Peter Force Collection purchase in 1867. (Peter Force Collection, Manuscript Division) 

The interactions among groups have produced complex relationships. Varying forms of resistance and adaptation among Indian, African, Asian, and European peoples occurred throughout the region, and that process of evolution in the Americas is strongly reflected in the Library of Congress collections. 

The Manuscript Division possesses an extensive body of photo-reproduced documents from foreign archives acquired through special copying programs during the twentieth century. Both colonial and independence period materials for the Americas, including materials from Spain's Real Academia de la Historia, Archivo Histórico General, Biblioteca del Palacio, Biblioteca Nacional, Archivo General de Indias, Biblioteca Colombina, Archivo General de Simancas, Biblioteca Pública (Toledo) and the national archives of Argentina, Chile, Cuba, Puerto Rico, Venezuela, the Vatican (Peruvian dispatches, 1603-1875), Great Britain (British Foreign Office Papers on Panama, 1827-1919), France, and several Mexican archives, including the Archivo General de la Nación, Archivo de la Secretaría de Relaciones Exteriores, Biblioteca Nacional, Biblioteca Benjamín Franklin, Archivo General de Mérida, the Archive of the Bishop of Mérida, the Museo Nacional de Arqueología, Historia y Etnografía, and the Banco de México are found there. Photocopied records on the Luso-Hispanic world from these same archives are found in the collections of the Geography and Map, Rare Book and Special Collections, and the Prints and Photographs Divisions.

Invaluable as source materials, these copied documents provide primary information on the Americas from the Spanish colonial administration in Chile, Charcas, Mexico, Guatemala, Philippines, Nueva Granada, Santo Domingo, Cuba, and Spanish administrative locations in what is now the United States. Among these documents are found official correspondence, local reports, maps, cryptic messages, literary tracts, and censuses. While these substantial and invaluable materials for the most part provide coverage for Spanish administration in the United States, both in its southeastern and southwestern regions, additional rolls of microfilm contain documents on Mexico. The publication The Hispanic World 1492-1898; El mundo hispánico 1492-1898 (1994) guides one into the treasures in the Spanish archival portion of this copied collection in the Manuscript, Geography and Map, Prints and Photographs, and Rare Book and Special Collections Divisions.

In the Rare Book and Special Collections Division are some four hundred early publications printed in Spanish American colonies, 1544-1820. This SPANISH AMERICAN IMPRINTS COLLECTION contains original works primarily from Mexico, Peru, and Guatemala, although imprints from other areas appear. These works include some of the earliest publications printed in the Western Hemisphere. One can find in the collection Indian language grammars and vocabularies, general histories, religious publications, statutes of the Inquisition, and juridical and political writings. Among the collection's treasures are a 1544 copy of Bishop Juan de Zumárraga's Doctrina Breve and original editions by Horacio Carochi, Pablo José de Arriaga, Maturino Gilberti, Luís Lopez Juan Bautista, Juan de Grijalva, Alonso de Molina, Bishop Juan de Palafox y Mendoza, Pedro de Peralta Barnuevo Rocha y Benavides, and Carlos de Sigüenza y Góngora. In the Law Library is found the 1563 Mexican Cedulario de Puga, the first law book printed in the Americas. The Music Division has the 1576 Mexican imprint by Pedro Ocharte, of the graduale dominicale, the Library's earliest printed American book of music.

The LATIN AMERICAN IMPRINTS BEFORE 1800 COLLECTION, selected from the bibliographical surveys of the Chilean bibliophile José Toribio Medina, is available in the Microform Reading Room on 248 reels of microfilm. Among the themes represented are those on politics, religion, literature and education as well as histories, relaciones, descriptive and practical works, and a variety of government publications. 

The library of Peter Force, a collection of more than 65,000 manuscripts, books, newspapers, and maps on American history, early American imprints, and incunabula, was purchased by act of Congress in 1867. In the course of preparing his Documentary History of the American Revolution, this Washington publisher and politician (1790-1868) assembled what was probably the largest private collection in the United States of printed and manuscript sources on American history. Among the items is a twenty-five- volume Hispanic collection, consisting primarily of manuscript copies of works about the Americas by various Spanish writers, including Bartolomé de las Casas. Items of particular value and use are Fray Diego Durán's Historia Antigua de la Nueva España (1585) which is a history of the native peoples of Mexico's Central Valley, a record of their calendar, and other activities; Fray Jerónimo de Alcalá's history of the Tarascan peoples of western Mexico, Relación de...Mechuacan (1537-41); and Mariano Fernández de Echevarría y Veitia's sixteenth- century Historia del origen de las gentes... which includes copies of seven Mexica calendars. 

SEPHARDIC

Recently I took a DNA test which tests your Y chromosome  which is passed on from generation to generation from father to son without change. This test is able to link you to 18 different male genetic types which are like our families greatest grandfather (Such as Viking)  (Mongolian) (Native American)  (African) etc.  I ended up being Haplo group E3b which makes me a descendant of Jews. These Jews migrated to Eastern Europe. Others still living that have been tested who matched my genetic profile were all Ashkenazi Jews who lived in Belarus, Austria, Poland, Hungary, Greece and Russia. In other words we are descendants of Eastern European Jews who migrated to the Mediterranean about 2,500 years ago.  These are the same Jews who were persecuted during World War II. 

Since this is gene passed on from father to son and I can trace my roots all the way back to Diego de Villarreal this makes him and all of the Villarreales of Northern Mexico and the US the same genetic makeup as me. If you don't believe me take the test if you are a Villarreal male.

Keep in touch
Danny Villarreal  http://members.aol.com/daniel5822/villarrealindex.html

These people below matched my genetic profile with only a few markers off it means we at one time all share a common ancestor or grandfather it could be as far back as 1,000 years or less. If you notice they are all Ashkenazi 12 Marker Y-DNA Matches.  

Haplogroup Descriptions: E3b  This haplogroup is believed to have evolved in the Middle East. It expanded into the Mediterranean during the Pleistocene Neolithic expansion. It is currently distributed around the Mediterranean, southern Europe, and in north and east Africa.
 

E3b
     Lithuania
     Ashkenazi-Levite
     1

E3b
     Romania
     1

E3b
     Russia
     Ashkenazi
     2

E3b
     Unknown Origin
     Ashkenazi
     1

E3b1
     Russia
     Native Siberian
     1
 

TEXAS 

                      The Luevano's Family Journey to America                      
   by Andres H. Luevano   

Luevano's Family Journey 
to America   


It is written that a person can’t know where he is going unless he knows where he came from. Our family’s journey to America started in 1910 with the immigration of our beloved grandfather Marcial Luevano. 

My personal journey began with the realization that I knew very little about our family. As a young boy, I remember my father taking all of us to Charlotte Texas to visit the grave of our grandfather.

This past year I decided to visit the grave site. It had been about 45 years since my last visit with my father and many things had changed. My father had passed away and the Charlotte Mexican Cemetery had grown old and much of it was in disrepair. Memories grow old and faded and I was unable to locate my grandfathers grave site. I left Charlotte Texas with as sense of sadness and emptiness . It was at this moment that I embarked on my personal journey to explore the genealogical history of the Familia Luevano.

Our family’s history starts with the birth of Francisco Luevano in Zacatecas Mexico around 1780. Francisco and his wife Ignacia Chavez gave birth to a son named Pedro Luevano around 1800.

Pedro Luevano Married Refugia Rodarte around 1821. They had three sons named Jose
Gil Luevano, Silvestre Luevano and Ysabel Luevano. They also had a daughter named Ynes De la Trinidad Luevano.

My Great Grandfather Silvestre Luevano Married Bernardina Bernal around 1860. They gave birth to a son and two daughters. The son was named Marcial Luevano born 1860. The daughters were named Maria Longina Luevano born 1861 and Maria Balvina Luevano born 1863.

My Grandfather Marcial Luevano at the age of 22 married Antonia Ortega. They had a son named Jose Luevano. Our family referred to him as Jose Grande. Marcial and Antonia separated shortly thereafter and Marcial and his son Jose Moved from Zacatecas Mexico to the city of Real De Catorce in the state of San Luis Potosi, Mexico. While in Real De Catorce, Marcial met and Married Patricia Hernandez. The Silver Mines in Real De Catorce soon began to go dry and Marcial and Patricia moved to Monterrey Mexico. While in Monterrey, they gave birth to their children Maria Luevano, Petra Luevano,

Ricarda Luevano, Jose Luevano, Dolores Luevano, and Luis Luevano.

In 1907, as with many Mexican Immigrants, the American dream beckoned Marcial Luevano and his eldest son Jose Grande.

Jose Grande was the first to immigrate to the United States. In 1907 Jose Grande, his wife Sara Davila and their children Francisco and Vicente left Mexico and settled in Crown , Texas. In 1925 Jose Grande moved his entire family to Detroit Michigan.

My Grandfather Marcial Luevano followed his eldest son and Immigrated to the United States in 1909. Marcial his wife Patricia and their six children also settled in the small farming community of Crown Texas. It was in Crown Texas that my father and their last child, Juan Luevano, was born.

I had decided to put together a small book of the Luevano history as a gift for my family. I collected many old pictures and stories from all my family members. The booklet eventually grew to sixty pages long. I thought that I was at the end of my journey and was about to present my family with their copy of the Luevano history, when one of my family members suggested that I contact a lady by the name of Sylvia Shiflette. To my surprise, Sylvia was the grand daughter of Jose Grande Luevano. Jose had moved his entire family to Detroit Michigan in 1925. Thru her we met an entire new lineage of Luevano cousins from Detroit. My booklet grew from its sixty pages to over one hundred pages. It now includes the families of Sylvia Luevano Shiflette and Robert Shiflette, Carolyn Luevano Anderson and Allen Anderson, Patricia S Luevano Burns and John Burns. Maria Luevano Romo and Joseph Romo, Refugio Luevano Garza and Gregory Garza sr.

My Journey was finally over when the first ever Luevano family reunion was held this October in San Antonio Texas. John and Pat Luevano Burns and Allen and Carolyn Luevano Anderson from Michigan came down for the event. They toured the city and then we took a trip to Crown Texas and visited the grave site of our family Patriarch Marcial Luevano at the Charlotte Mexican cemetery in Charlotte Texas. A grand time was had by all and I was sorry to see my new found cousins leave.

The Luevano family history is not over. It will be carried on by our children. We are the family of Mexican immigrants who came to America seeking a new beginning and a better future for their families.

Their legacy is us, their children and grand children. We are their testament to their dream of becoming Americans.

By Joseph J. Garcia & Michael D. Garcia, P.E.
Friday, November 14, 2003

Almost twenty years ago, Miguel R. Garcia and eight other citizens of Taft formed an organization of 200 minority residents, called the Concerned Citizens of Taft. Mr. Garcia a charismatic, 40 year old, Vietnam Veteran came back to Texas to live in Taft and found a town divided racially by railroad tracks – paved streets where the Anglos lived on one side and broken streets on the other side where the minorities lived.

Mr. Garcia, founded and organized the Concerned Citizens of Taft, and brought a federal lawsuit against the Taft City Council in January of 1985. The lawsuit was filed in order to change a discriminatory at-large election system in Taft. The group’s position was that the at-large election system served to work against the election of minority candidates and that the Southside residents were not receiving enough representation or federal revenue-sharing funds for municipal projects and maintenance.

The Concerned Citizens of Taft were supported in their efforts by the Mexican American Legal Defense and Education Fund (MALDEF), the League of United Latin American Citizens (LULAC), and the National Association for the Advancement of Colored People (NAACP).

The plaintiffs for the federal lawsuit were: Miguel Garcia, Santiago J. Adame, Jesus Lucio, Lupe Aparicio, Willie J. Laws, Loreto Moreno, Leopaldo Ramirez and Armando Galindo. Jose D. Garza of the Mexican American Legal Defense and Education Fund was the lead attorney for the group.

On March 6, 1989; Haden W. Head, Jr., United States District Court Judge, Corpus Christi, Texas, signed the order implementing a new dual-member district election system in Taft.

Mr. Garcia had worked tirelessly for several years in order to organize the citizens group in Taft. Mr. Garcia had also worked very hard as the spokesman for the group in cooperation with the press and the attorneys on the case. Almost one year after the initiation of the lawsuit, Mr. Garcia was sworn in as a new Trustee of the Taft Independent School District. Mr. Garcia had once again worked tirelessly on a grassroots campaign in order to elect several Hispanic candidates to the Taft ISD School Board. Unfortunately, he was only able to serve a few months on the School Board and was not here to see the court order in favor of the new election system. Mr. Garcia pasted away on August 28, 1985 after a long battle with leukemia.

Miguel R. Garcia was born on September 9, 1944 in Beeville, Texas. He graduated from A.C. Jones High School in Beeville in 1964, and attended Howard Payne College in Brownwood, Texas. He moved to Taft in 1974 and was a member of the Immaculate Conception Catholic Church of Taft, The Knights of Columbus, Taft Shool Board, Concerned Citizens of Taft, San Patricio Democratic Club, and the Corpus Christi Crucillo Organization. He was the founder and first Post Commander of the Taft V.F.W. Post #9318. Mr. Garcia worked oversees in Germany and Venezuela and for Reynolds Aluminum in Ingleside for 13 years and Champlin Petroleum for 10 year. Mr. Garcia served in the United States Marine Corps during the Vietnam Conflict where he sustained two combat injuries and was awarded the Purple Heart and Purple Heart Ribbon.

In 1990 Mr. Garcia’s widow, Maria R. Garcia, received on his behalf, a Civil Rights Award from the late Dr. Hector P. Garcia of the American G.I. Forum for service and dedication to the Hispanic Community of South Texas.

Mr. Garcia’s two sons, Joseph J. Garcia and Michael D. Garcia, P.E., encourage everyone to get involved in the decision making process and get out to vote for each and every election. His sons also encourage the residents of Taft and the Coastal Bend to take a personal interest in the current political issues within their communities. 

TEJANO WOMEN MAKING A DIFFERENCE TOO

Information 800-776-7651  rreyes@utsa.edu

Entries from Marriage of Monclova, Coahuila, Mexico 1745

Founded in 1718, the ancient Mission San Antonio de Valero had long been abandoned when American settlers came to Texas in the 1820s. By 1835, with the Texan War of Independence from Mexico in full swing, the chapel was a roofless ruin surrounded by a high, three-foot-thick rock wall. When Lieutenant Colonel William Barret Travis and his band of Texas Volunteers captured the city of San Antonio from the Mexicans, the Alamo became their refuge. It was here that 189 soldiers prepared to face Santa Anna’s troops. By the time the Texans were joined by Davy Crockett and his Tennessee Volunteers, the stage was set for tragedy.

The website has a link to the official Alamo site maintained by the Daughters of the Republic of Texas at: http://www.thealamo.org  Beautiful illustrations, but also the same message.  

Remembering the Alamo: Foundational Fictions, Cultural Memories, 
and the Legacies of Manifest Destiny
Sent by George Gause ggause@panam.edu
 
Popular Culture, American Culture, and  Southwest Texas Popular Associations
National Conference, San Antonio, Texas April 7-10, 2004

On October 25th, 2003, the 14th Annual Juan N. Seguin Memorial Celebration was held in Seguin.
For information, go to SeguinFamHistSoc@aol.com

Resources for the Study of the Texas Revolution
Sent by George Gause ggause@panam.edu 
Source: Roberto Calderon beto@unt.edu
To read or print a copy go to:  http://www.cah.utexas.edu/guides/TexasRevolution.html
A selected bibliography compiled by the Center for American History at The University of Texas at Austin.  The bibliography is divided into 15 major categories and several subcategories.

                                                     The major categories include: 

Guerrero Viejo (Tamaulipas)     El Manana de Nuevo Laredo
http://www.elmanana.com.mx/html/diaria/fronteras/guerrero.htm

Miguel Aleman (Tamaulipas)
http://www.elmanana.com.mx/html/diaria/fronteras/m_aleman.htm

Anahuac (Nuevo Leon)   El Manana de Nuevo Laredo
http://www.elmanana.com.mx/html/diaria/fronteras/anahuac.htm

Ciudad Mier (Tamaulipas)     El Manana de Nuevo Laredo
http://www.elmanana.com.mx/html/diaria/fronteras/mier.htm

Sent by George Gause

SOURCE:  Juan de Dios Ramírez  jdramirez@panam.edu

The University of Texas-Pan American
University Library
Interim Catalog Librarian
1201 W. University Drive
Edinburg, Texas 78541-2999
Tel: (956) 381-2583
http://www.panam.edu 

Bookmark, definitely bookmark.  Great resource. . .

The geographic area of Texas is in the ecclesiastical province of San Antonio which includes the Archdiocese of San Antonio and Dioceses of Amarillo, Austin, Beaumont, Brownsville, Corpus Christi, Dallas, El Paso, Fort Worth, Galveston-Houston, Laredo (New), Lubbock, San Angelo, Tyler and Victoria (Texas). 

On July 3, 2000, Zenit.org reported that The Holy Father "...provided for diocesan care of Catholics along the Mexican border by creating the diocese of Laredo, Texas. The new diocese takes part of the area of the archdiocese of San Antonio and of the diocese of Corpus Christi..."  Bishop James A. Tamayo, the auxiliary bishop of the archdiocese of Galveston-Houston, has been named as the first Bishop of the new Diocese of Laredo, Texas. 

GENEALOGY and Dioceses/Church History 
Catholic Texas HISTORY 
CATHOLIC BIOGRAPHIES 
Texas History & Genealogy Links and Directories
Do you have a link suggestion?
Catholic Documents, Texts, & Archives
General History & GENEALOGY Links to Maps & Aids 

Local Catholic Church & Family History & Genealogy GUIDE and Directory 
Catholic Church & Family History & Genealogy U.S. STATE Selection 
USGenWeb
Contact:  Webweaver 

Research of Catholic Ancestors by finding their Church Parish, history and records. 
Texas 
The Archdiocese and Dioceses Online are below: 
Date in [] is the year the diocese was founded. 
Map of the Diocese of Texas 
Archdiocese of San Antonio and Dioceses of Amarillo, Austin, Beaumont, Brownsville, Corpus Christi, Dallas, El Paso, Fort Worth, Galveston-Houston, Laredo (New), Lubbock, San Angelo, Tyler and Victoria (Texas). 
Catholic Cemeteries in Texas 
Click Here to go to Local Catholic for Mexico

EAST OF THE MISSISSIPPI

Although the Heart of Spain Exhibit has concluded, the catalog as a stand alone resource for teachers is available.  There were 21 students and instructors from Louisiana College that worked together to develop it for area teachers.  The curriculum is a 1600-page document that contains lesson plans, activities, resources, and instructional details for teachers and students.  The curriculum was developed to work directly with the exhibit but it can stand alone to teach about the historical, religious, and geographical content of Spain and Spanish heritage.  

The catalog is 29.95 +tax for soft back and 39.95 +tax for hard back.  These can be purchased over the phone by contacting our offices (1-880-443-0032).  The curriculum can be purchased over the internet at http://www.heartofspain.com   for $15 a CD.  The catalog and curriculum are two different resources.  The catalog is designed to correspond with the art on exhibition, and the curriculum was designed for teachers and students to learn about Spanish History, Spanish artists, Spanish connection with Louisiana, Royalty, Columbus and other topics.  

EAST COAST

Extract: 
 Boston U. Hispanic Organizations Focus On Cultural Education 
By Julianne Shumko, The Daily Free Press, University Wire, November 18, 2003

MEXICO

He further tested their mitochondrial DNA (mtdna) which is a test to find the origins of your great, great...grandmother, going back 10's of thousands of years. This one ancestor which is your families "Eve" so to speak, showed up as Native-American 85% of the time and European in origin 15% of the time. Thus showing that the majority of unions in this admixture were of European males and Native-American females. 

Other findings in Mexico showed varying results depending for the most part on what the cultural influences were on the population under study.*Source:How Human History is Revealed in Our Genes - Reflections of Our PastWhat DNA Will Tell UsWith DNA testing today we can determine our ancient great, great...grand-father and grandmother along strict paternal (DNA handed down strictly from father to son) and maternal lines (DNA handed down strictly from Mother to daughter) going back thousands of years. These tests are called the Y-dna and mtdna tests respectively. With the Y-dna test we can also determine if two people have a Most Recent Common male Ancestor (MRCA) within 7 generations with a 50% probability or 23 generations (around the time of the Conquest) at a 90% probability. We can determine if our surname goes back to the Conquistadors by comparing a proven Y-dna line. We can begin to put together the pieces of Native American lines which have been particularly hard to trace conventionally. Now we can know if others on a surname message board are related to us or not. Genealogy made easy! Follow this MSNBC news article to learn more. DNA takes on a family’smysteries.

MyFamily.com Villarreal 
[[This website is very active with new information being added weekly.]]
Presidentes Municipales de Parás was added by Guillermo Villarreal Salinas.

Spanish American Genealogical Association, Corpus Christi, Texas

Extracted and computerized church records available for sale from Mira Smithwick via e-mail Sagacorpus@aol.com or by mail P. O. Box 794, Corpus Christi, TX 78403-0794.

The listings of names are in alphabetical order and include parents names and grandparents names when available. This listing is as of October 2003.

Special books can be prepared for a specific surname should you not wish to purchase the entire book for a town. The specific surname book would include baptisms, marriages, and death records of one specific surname only.

STATE OF TAMAULIPAS, MEXICO:

CAMARGO: Marriage records 1764-1875 (Brides and Grooms; 125 pages in each book)
Baptism records 1764-1864 ( 229 pages) 
Death records 1764-1881 (85 pages)

GUERRERO: Marriage records 1753-1925 (Brides and Grooms; 173 pages in each book)
Death records 1755-1881 (265 pages)
Baptism records 1803-1876

MATAMOROS Marriage records 1801-1848 (Brides and Grooms; 256 pages in each book)
Death records 1800-1828 (117 pages)

MIER Marriage records 1767-1925 (Brides and Grooms; 199 pages in each book)
Death Records 1767-1903 (445 pages)
Baptism records 1767-1880
Book I - A to Garza (199 pages)
Book II – Garza to Perales (199 pages)
Book III – Perez to Zuniga (177 pages)
Book IV – 1854-1867 includes grandparents (194 pages)

AGUALEGUAS: Death records 1821-1880 (147 pages)
Baptism records 1821-1870 (355 pages)

CADEREYTA: Marriage records 1710-1880 (Brides and Grooms; 384 pages in each book)
Baptisms 1763-1810 (382 pages – 6,863 records)
Baptisms including grandparents 1825-1835 (311 pages – 4,002 records)

CERRALVO: Marriage records 1761-1880 (Brides and Grooms; 219 pages in each book)
Death records 1761-1880 (331 pages)
Baptism records 1761-1871
Book I – A to Gonzalez (199 pages)
Book II – Gonzalez to Ramos (199 pages)
Book III – Ramos to Zuniga (184 pages)
Book IV – 1806-1875 includes grandparents

SABINAS HIDALGO:
Marriage Records 1761-1880 (Brides and Grooms; 103 pages in each book)
Death Records 1761-1880 (282 pages)
Baptisms 1770-1843 (266 pages)
Baptisms 1843-1878 (175 pages)

VALLECILLO: Marriage Records 1768-1863 (Brides and Grooms; 71 pages in each book)

SOURCE: e-mail from Mira Smithwick
South Texas Researcher Newsletter: November 2003

Como Encontré y  Organice  a Mis Ancestros

Salvador Cabral Valdes 
scabral@ancestros.com.mx 

Noticias del siglo XIX

del Archivo Histórico de Notarías

de Morelia, Michoacán.

Armando M. Escobar Olmedo

Morelia, Michoacán. Octubre 27 de 2003.

De los diversos repositorios que se encuentran en la ciudad de Morelia, la antigua Valladolid, capital del vasto obispado de Michoacán, varios de ellos destacan por la gran riqueza de su información: El Archivo Histórico del Obispado dividido en dos acervos, el que se encuentra en la Casa Sitio de Morelos y el que se resguarda en la Catedral; el Archivo Histórico Municipal, ubicado en el edificio de Ayuntamiento; el Archivo del Estado; el Histórico del Poder Judicial; el Musical del Conservatorio de Las Rosas, y el Histórico de Notarías, por mencionar algunos de los más importantes. De este último por diversas razones he estado consultando los libros de Protocolos del Partido Judicial de Jiquilpan a finales del siglo XIX, me permito dar algunas noticias sobre el diferente material que contienen por si resulta de alguna utilidad para algún interesado en esta región por esas fechas.

Protocolos del Lic. Rafael Moreno, Jiquilpan 1890. Libro 593.

Este libro contiene los protocolos de Rafael Moreno en la segunda mitad de dicho año, solamente se utilizaron 31 hojas. Las demás se encuentran testadas por no haber sido usadas. Los protocolos contenidos son 17 y a grandes rasgos el contenido de cada uno es el siguiente.

Escritura 1.- 31 de julio de 1890, Jiquilpan. Escritura de venta de don Diego Moreno, de 47 años de edad, vecino de Guadalajara a favor de don Antonio Carranza, de 73 años, casado, comerciante, vecino de Cotija. Vende el primero unos potreros ubicados en Cotija, uno de ellos llamado "Del camposanto" otro "La Bueyera" y una casa en aquella ciudad, que se encuentra en la calle del Cerrito.

Escritura 2.- Agosto. Jiquilpan. Hipoteca. El Licenciado don Agustín Orozco realiza una hipoteca a favor de las señoras doña Soledad y doña Ignacia Macías, vecinas de esa ciudad.

Escritura 3.- Agosto 8. Jiquilpan. Escritura de venta. El licenciado don Agustín Orozco, apoderado de doña Esther Castillo viuda de Ortiz, albacea testamentaria de su esposo don Manuel María Ortiz, dice que su marido adquirió la Hacienda de La Magdalena por compra a don Manuel Gutiérrez en el año de 1882, ahora la venden a don Inocencio Acuña. Vienen en detalle los límites y extensión de la misma hacienda, monto de la venta y otros detalles.

Escritura 4.- Agosto 18. Jiquilpan. Escritura de Mandato. El Licenciado don Alejandro Abarca recibe instrucciones por parte de don Mateo González, como albacea de doña Josefa Guizar.

Escritura 5.- Agosto 28. Jiquilpan. Poder. La señora doña Gracia Ochoa da su poder cumplido y bastante a favor del licenciado Agustín Orozco a fin de que realice las gestiones ahí enunciadas.

Escritura 6.- Agosto 31. Jiquilpan. Testamento. Testamento abierto de doña Josefa Cubo, la cual vive en la Plaza Principal, en el Portal llamado "Del Parían", dice tener 62 años, hija de don Cayetano Cubo y de doña Aleja Sanabria. Tiene una hija llamada María de los Ángeles, a la cual nombra su heredera y detalla sus bienes.

Escritura. 7.- Septiembre 2. Jiquilpan. Albaceazgo. La señora doña Gracia Ochoa, vecina de Sahuayo, de 45 años, que vive en la calle 2ª de la Parroquia, dice que fue nombrada albacea por su hermana política doña Soledad Gálvez Gutiérrez, hija de don J. Dolores Gálvez y de doña Marcelina Gutiérrez. Doña Gracia delega su albaceazgo a favor del Lic. Agustín Orozco.

Escritura. 8.- Septiembre 4. Jiquilpan. Venta. Escritura de venta que realizó don José María Loza, de 54 años de edad, a su hija doña Carlota Loza, de 33 años, soltera que viven en la Calle de la Siempreviva, a la salida de la ciudad rumbo a Sahuayo, en la cantidad de 549 pesos. Da los lindes de la casa y como se obtuvo.

Escritura. 9.- Septiembre 5. Jiquilpan. Venta. Escritura de venta de una casa que doña Soledad Loza realiza a favor de su hermano don Francisco Loza, ambos viven en la casa enumerada en la escritura anterior.

Escritura. 10. Septiembre 17. Testamento. Testamento público abierto por parte de don Francisco Sandoval, vecino del rancho de "La Rana", de 46 años de edad, natural de la "Hacienda del Cerrito Pelón", hijo de don Benito Sandoval que vive y de doña Ignacia Silva, ya fallecida. Declara estar casado con doña Librada Sandoval desde hace más de 20 años y que tuvieron en su matrimonio 10 hijos, cinco que viven: María, Felícitas, Crispina, Cármen y Francisco. Y cinco que murieron y da sus nombres. Enumera sus propiedades y el reparto que debe hacerse entre sus herederos.

Escritura 11.- 24 de septiembre. Jiquilpan. Poder. Don Manuel Anaya, da su poder cumplido y bastante al Lic. don Antonio Ibarrola, vecino de Morelia, para que realice las gestiones que ahí se enumeran.

Escritura 12. Octubre 4. Jiquilpan. Protocolización. Se protocolizó la escritura de venta realizada en Cotija por parte de don José Dolores González a favor de don Ildefonso Valencia.

Escritura 13. Noviembre 5. Jiquilpan. Protocolización. Se protocolizó el testamento público abierto por don José Trinidad Sánchez, hecho ante el Alcalde primero de Sahuayo el 1 de noviembre. Declara ser de 65 años, que vive en el Portal Hidalgo de esa población, comerciante, hijo de don Francisco Sánchez y doña María Gómez. Contrajo nupcias con doña Josefa Sánchez desde hace mas de 40 años y tuvo los siguientes hijos: Maclovia, Jacoba, Susana, José María, Federico, Sara, María, Constanza, Lepoldo, Josefa, Esther, Carlota y José Trinidad, los 4 últimos fallecieron siendo menores. Declara sus bienes y la manera en que se deben repartir entre sus herederos.

Escritura 14. Diciembre 3. Jiquilpan. Protocolización. Se protocolizó una Información ad Perpetuam, por parte de don José María Guizar González, vecino de Cotija sobre un terreno que tiene en la región y uno de cuyos lindes es la Laguna de la Magdalena.

Escritura 15. Diciembre 23. Jiquilpan. Poder. Don José Barragán González, vecino de Cotija, otorga su poder cumplido y bastante a Lic. don Alejandro Abarca y otros a fin de que realicen las gestiones ahí mencionadas.

Escritura 16. Diciembre 24. Jiquilpan. Fianza. Fianza que realizó el Lic. Alejandro Abarca a favor de la Administración de Rentas de dicha ciudad.

Escritura 17. ( y última) Diciembre 31. Jiquilpan. Protocolización. Se protocolizó un poder general dado ante el Alcalde primero de Tingüindín por varios indígenas del lugar a favor de don Gorgonio Alejandre.

Son todas las escrituras que contiene dicho libro como ya se ha mencionado en 31 hojas. Cada escritura tiene sus timbres correspondientes. El libro se encuentra en buenas condiciones. Debo aclarar que por razones especiales no es posible obtener reproducciones de estos materiales (ni en fotocopia ni en microfilm u otro medio) por lo que su consulta debe ser necesariamente en dicho acervo y trasladar su contenido sea a mano o en computadora, sin escasear.

Espero como dije al principio que esta información pueda resultar de alguna utilidad.

Comité Mexicano de Ciencias Históricas CMCH, Boletín 269,Octubre, 2003
http://www.colmex.mx/centros/ceh/cmch/default.html
 
Source: A. Garza AGarza0972@aol.com
             Roberto Calderon beto@unt.edu
Sent by George Gause ggause@panam.edu

 
The Marquis of Oaxaca-Polygamist And Progenitor:

The Many Wives of the Marquis

By John D. Inclan, © 2004

Edited by Bernadette Inclan

Hernan Cortez, (1485-1547) the conqueror of Mexico holds many similarities to the greatest general 
in history, Alexander the Great (356-323 B.C.). Alexander furthered the spread of Greek ideas and customs in western Asia and Egypt. Cortez distinguished himself in Cuba, and especially, in the conquest of the then extensive Empire of Mexico. This venture changed the language, influence, religion and histories that persist today of the now Latin Americas and southwestern United States.

Chronicles of the numerous battles and triumphs by Alexander the Great and Hernan Cortez are

Mythical. Their conquered subjects saw in them the blond, blue-eye mortal god of prophecy and legend. Both share an undisputed self-determination to shape the world without regard to difficulties and danger. It is this allure of overwhelming power, wealth, and fame that predisposes the mortal man to brazen and audacious acts.

The purpose of this article is genealogical and concentrates on the descendants of Hernan Cortez. It chronicles the women that produced the progeny and descendants of Cortez.

Hernan Cortez was born in the small town of Medellin, Spain. He was the son of Don Martin Cortez de Monroy and Dona Catalina Pizarro Altamarino. The Cortez, Monroys, Pizarros and Altamarinos families were nobility from royal bloodlines. Francisco Pizarro, the natural born son of Colonel Gonzalo Pizarro and a farm girl, Francisca Gonzales, also was a great conquistador in his own right. He and Cortez would cross paths at various times during their discoveries. It is during Cortez’s military explorations that the progeny compilation begins.

Dona Leonor Pizarro, probably a cousin, met Cortez in Cuba. She died in Lanlucar de Barrameda, Spain. Their liaison bore a daughter, Dona Catalina Pizarro.

Cortez’s first marriage took place on the Island of Cuba to Dona Catalina Suarez Marcaida. When Cortez embarked on his conquest to Mexico, she joined him. Superb documentation exists regarding the lavish entertainment provided by Cortez. He entertained nightly, throwing lavish parties on solid gold dinnerware. A day in November of 1522, during an evening of entertaining, Cortez’s wandering eyes fell upon one of the guests in attendance. During a jealous rage, Catalina stormed from the dining room. She was found dead in her bed the next morning. Those close to her debated the cause of death, but it was generally believed and rumored that her husband, Hernan Cortez, killed her. Her death was one of several clouds which darkened Cortez’s reputation.

At the start of Cortez’s campaign towards the Aztec capital, he found himself presented to Dona Marina la Malinche, the daughter of a Chieftain. Dona Mariana, enslaved by captors, unwittingly found herself in a position to avenge her captivity. Introduced to Cortez on April 18, 1519, at Tabasco, Mexico, she was intended as a gift to Alonso Hernandez de Puertocarrero, another conquistador. However, she succumbed to Cortez’s powerful charms and became his mistress. She was instrumental in helping Cortez during his march to the Aztec capital. As interpreter, she used her talents to take out revenge on the very people that had taken her from her village and enslaved her. Don Martin de Cortez was born from this union in Cuernavaca, Mexico. Later, Cortez would send this son to Spain where, he too, would entangle himself in courtly intrigue. Between July 16, 1566 and November 16, 1568, he was accused and tried for conspiracy against the King of Spain. During part of his trial, he lived under house arrest. He married Dona Bernardina de Porras. Of note, Dona Mariana, his mother, later legally married Juan de Jaramillo de Salvatierra, another conquistador, by whom she bore a daughter, Dona Maria de Jaramillo. Although chastised by her people, she died at her large estate outside Mexico City. At the request of Cortez she received a pension from the Spanish Crown and died the wealthiest woman in Mexico.

The next matches result from Cortez’s conquest over the Aztecs. Princess Ana de Moctezuma, and Princess Inez de Moctezuma, daughters of Moctezuma II, Aztec Emperor. As Cortez’s Aztec mistress. they were killed trying to escape with the Spaniards on July 1, 1520, "La Noche Triste".

Princess Tecuichpo de Moctezuma, also known as Dona Isabel de Moctezuma, daughter of Moctezuma II, Aztec Emperor and his Empress, Tecalco. She was married to Cortez by Indian custom. The Catholic Church did not recognize the union, which produced a daughter, Dona Leonor de Cortez y Moctezuma. When Leonor was 21 years of age, she married the conquistador Juanes de Tolosa, one of the founders of a silver mine in Zacatecas. Three children were born of this union. 1Don Juan de Tolosa Cortez Moctezuma. 2 Dona Leonor de Tolosa married Don Cristobal de Zaldivar y Onate, the son of Don Vicente de Zaldivar y Onate and Dona Magdalena de Mendoza Salazar. 3 Dona Isabel de Tolosa y Cortez Moctezuma married Don Juan Perez de Onate, the son of the Silver Magnate of Zacatecas, Count Cristobal de Naharriondo Perez de Onate and Dona Catalina Salazar de Cadena. Her young husband made his own mark in history. As an explorer, he founded the first European colony in the upper Rio Grande Valley of New Mexico. On April 30, 1598, as a Conquistador and in the name of King Felipe II of Spain, he took possession of all the kingdoms and provinces of New Mexico. His explorations extend from the Colorado River into the plains of Kansas.

Widowed, and as a nouveau riche, Cortez returned to Spain in search of a suitable wife. He wanted one with aristocratic pedigree and wealth equal to his newly acquired Aztec gold. He found a match in the Dona Juana Ramirez de Arellano y Zuniga. She was the daughter of Don Carlos Ramirez de Arellano and Dona Juana de Zuniga, the Count and Countess of Aguilar, and the niece of the Duke of Bejar. Dona Juana married Cortez in Spain in 1529. Before long, however, Cortez returned to Mexico to tend to his vast estates. This led to rumors, which abounded in the Spanish Court regarding Cortez and his infidelities in Mexico. To confront the rumors, the very pregnant Dona Juana embarked on a transatlantic voyage to Mexico to be with her husband. However, expecting Cortez to greet her as a loving and devoted husband, she was shocked and deeply wounded when he demanded that she immediately return to Spain. Upon her return to Spain, she entered the convent Madre de Dios, in Sevilla, Spain. Never recovering from a broken heart, she spent the rest of her life in silence. She died on September 8, 1579. Six children resulted from this union.

1 Don Luis Cortez Ramirez de Arellano married twice. The first to his niece evoked the title of the Marquis of the Valley of Oaxaca. The current Marquis, Antonio Aragona Pignatelli Cortes and his American wife, Marquise Beatrice Molyneaux de Cortez, continue the title to this day. The second marriage was to Dona Magdalena de Guzman. His only known daughter, Dona Ana Ramirez de Arellano married her uncle, Don Luis’ brother, 6 Don Martin Cortez Ramirez de Arellano.

2 Catalina Cortez, died in infancy in Cuernavaca, Mexico in 1531.

3 Dona Maria Cortez who married Luis Vigil de Quinones. Only one child is known from this union, Dona Catalina de Quinones.

4 Dona Catalina born in 1536, entered the convent Madre de Dios, in Sevilla Spain where she died in 1565.

5 Dona Juana Cortez married Don Gernando Enriquez de Ribera, the Duke of Alcala.

Dona Antonia de Hermosilla, married at Panuco, Vera Cruz, Mexico. A son from this union Luis Cortez married Dona Guiomar Vasquez de Espinosa.

Hernan Cortez, the Marqueses del Valle de Qaxaca signed his last will and testament on October 11, 1547. He died on December 2, 1547, at Castillejo de la Cuesta, Seville, Spain.

Sources:
Leal, Guillermo Garmendia, Origen de los Fundadores de Texas, Nuevo Mexico, Coahuila, y Nuevo  Leon.
Liss, Peggy K. Mexico Under Spain, Society and the Origins of Nationality.
Thomas, Hugh, Who’s Who of the Conquistadors
Wood, Michael, Conquistadors

CARIBBEAN/CUBA

INTERNATIONAL 

http://www.topsitelists.com/tout.cgi?area=start&user=genealogia&nocheat =1068634445&ID=
10&url=http://www.ldelpino.com/geneal.html

SAN SEBASTIAN, Canary Islands  (AP) -- Juan Cabello takes pride in not using a cell phone or the Internet to communicate. Instead, he puckers up and whistles.  Cabello is a "silbador," until recently a dying breed on tiny, mountainous La Gomera, one of Spain's Canary Islands off West Africa. Like his father and grandfather before him, Cabello, 50, knows "Silbo Gomero," a language that's whistled, not spoken, and can be heard more than two miles away. 

http://edition.cnn.com/2003/TECH/science/11/18/whistle.language.ap/

THE VICTORIA
The eighteen who returned to Seville in the Victoria. 
Juan Sebastian Elcano, captain-general. 
Miguel de Rodas, boatswain (contramaestre) of the Victoria. 
Francisco Albo, of Axio, boatswain of the Trinidad. 
Juan de Acurio, of Bermeo, boatswain of the Concepcion. 
Maartin de Judicibus, of Genoa, superintendent of the Concepcion. 
Hernando de Bustamante, of Alcantara, barber of the Concepcion. 
Juan de Zuvileta, of Baracaldo, page of the Victoria. 
Miguel Sanchez, of Rodas, skilled seaman (marinero) of the Victoria. 
Nicholas the Greek, of Naples, marinero of the Victoria. 
Diego Gallego, of Bayonne, marinero of the Victoria. 
Juan Rodriguez, of Seville, marinero of the Trinidad. 
Antonio Rodriguez, of Huelva, marinero of the Trinidad. 
Francisco Rodriguez, of Seville (a Portuguese), marinero of the Concepcion. 
Juan de Arratia, of Bilbao, common sailor (grumete) of the Victoria. 
Vasco Gomez Gallego (a Portuguese), grumete of the Trinidad. 
Juan de Santandres, of Cueto, grumete of the Trinidad. 
Martin de Isaurraga, of Bermeo, grumete of the Concepcion. 
The Chevalier Antonio Pigafetta, of Vicenza, passenger. 

LIST OF THOSE ARRESTED
The thirteen who were arrested at the Cape Verde islands. 
Pedro de Indarchi, of Teneriffe, master of the Santiago. 
Richard, from Normandy, carpenter of the Santiago. 
Simon de Burgos (a Portugese), servant of Mendoza, the traitor captain of the Victoria. 
Juan Martin, of Aguilar de Campo, servant of the same Mendoza. 
Rooldan de Argote, of Bruges, bombardier of the Concepcion. 
Martin Mendez, of Seville, accountant of the Victoria. 
Juan Ortiz de Gopega, of Bilbao, steward of the San Antonio. 
Pedro Gasco, of Bordeaux, marinero of the Santiago. 
Ocacio Alonso, of Bollullos, marinero of the Santiago. 
Gomez Hernandez, of Huelva, marinero of the Concepcion. 
Felippe de Rodas, of Rodas, marinero of the Victoria. 
Pedro de Tolsa, from Guipuzcoa, grumete of the Victoria. 

SURVIVORS OF THE TRINIDAD
The four survivors of the Trinidad, who returned to Spain long after their comrades. 
Gonzalo Gomez de Espinosa, constable (alguazil) of the fleet. 
Juan Rodriguez, of Seville (called "the deaf"), marinero of the Concepcion. 
Ginez de Mafra, of Xeres, marinero. 
Leon Pancaldo, of Savona near Genoa, marinero. 

 THE MODERN SPANISH NARRATIVE:
“FIN DE SEMANA” 
by LUIS LARIOS VENDRELL.

English summary of a review written by Juliana Trejo
Sent by Luis Larios Vendrell  larvend@hotmail.com
(310) 549-7500 Extension 421

        
    Although the title of the collection could perhaps suggest the idea of a frivolous and superficial narrative, in fact Fin de semana y otros cuentos represents the opposite. The story which gives the title to the collection deals with the brief journey of a man who tried to convince his wife not to 
follow with the divorce process. At the end the man has suffered a serious car accident and agonizes in an anonymous hospital room. He reviews his relationship with his wife in a series of stages in which he moves from consciousness to others of delirium. He continues to love her and even understands her rejection. The narrative concludes with the apparent death of the narrator-protagonist completely abandoned by all.

    “Family Reunion”, on the other hand, presents the difficulties that various members of a conservative family will have when they realize that their gay brother is coming to visit accompanied by his partner. The father has refused to accept the changes which have taken place in his youngest son’s life.

    As an exiled writer, Larios’s narrative exults with what has been termed “the theme of Spain” when referring to other exiled writers. Some of the short-stories take place in concrete places such as Lisbon or Los Angeles, or in anonymous cities or regions that convey the impression that they 
symbolize an incomprehensible world where the alienation process in which today’s man lives is emphasized. Generally speaking all the characters seemed trapped in situations in which they are deprived of freedom and the end of each narrative come completely lacking hope.

Esteban, the protagonist in “Old and Lordly Lisbon”, for example, realizes at the airport the loneliness to which he will have to become accustomed on returning to Seattle, while the conclusion of “London, 1963 – Madrid, 1993” suggests that after a day of disappointment with Carmen and of possible hope with Pat, Julio Sanchez returns to a family situations with which he feels totally unattached. A careful reading shows that the alienation of the characters is not present exclusively at the personal level. Julio understands at the professional level that he has not been able to please his bosses at the newspaper. Although the changes experienced in Spain since 1975 are very remarkable, Julio observes details that increase his pessimism and disappointment from the high hopes he once had when he belonged to the left-wing student movements. 

In “Jorge Santayana, Inspector” the protagonist experiences also the same disappointment and after having participated in one of the many revolutions that are so frequent in Latin America,  he understands that the future does not offer him any alternatives. He is forced to take the most extreme: suicide. The character in “An Inconsequential Story”, on the other hand, has lost all hope in his professional and emotional life. Enrique in “The Hunt” is the only character who refuses to accept an intolerable situation although he understands the economic difficulties that his decision will carry to his family and the professional risks that in Franco’s Spain one faced when departed from the official government line. Jordi, the protagonist in “Sunrise by the Sea”, now in present-day Spain, finds himself in a very similar situation. By refusing to continue his trip to Germany and, thus, disobeying his father-in-law’s instructions, one is to assume that will face a situation which should be highly unpleasant.

    “Three Women” is particularly interesting as it presents exclusively a female perspective, something the author has not dealt with very much. The three women, in love with the same man, reveal little by little their feelings towards him. Their lives are filled with inconsequential actions and postures. The author throughout the book does not seem very interested in reflecting on the soul of women. In the story “At the Beach” two nameless women chat about their situation and seemed to realize the male domination in which they exist. “The Revenge” deals with a woman’s plan who murders her husband for having raped her sister years before. On doing this, her life has been devoid of anything that is not related to cleansing the family’s honor. The female character, although considerably less frequent than her male counterpart, suffers also on living in a world in which is not understood.

    This alienation, which appears in each of the stories in various degrees, leads to the central theme in the book: suicide. It is very clear in “A Day in May”, a story which appears to have Kafkaesque influences, and also in “The Journey” that since it was written in first person makes the reader feel a much more intimate relationship with the author-protagonist. In “My Father”, where one can perceive Hemingway’s influence, the narrative deals with the suicide of the protagonist’s father that already on moving to Alaska had committed a symbolic suicide. The theme in “An Inconsequential Story” is similar to one of the great novels by Knut Hansum although the protagonist’s course of action is not made clear. The same can be said about “The Course” where Pablo Sabadell, on leaving the dormitory’s room does not know what awaits him and has not been able to establish a permanent 
relationship with Julia due to his employment situation.

    The style of the stories clearly indicates the poetic influence in the author’s work. One finds three quotes from Federico García Lorca, Antonio Machado, and León Felipe.

    Although the dialogue is used extensively, it is in the internal monologues where the most profound and intimate aspects of the personalities of the various characters are revealed. They try to overcome the painful condition faced by today’s man in a world in which he senses he is not part of and which does not offer, on the other hand, any hope. This existential pessimism had been noted previously in the author’s previously published poetic works.

    Fin de semana y otros cuentos represents a promising beginning for a writer who in a recent interview has stated that he is already working on a collection of mystery short-stories.
                                                                           
Juliana TREJO.

HISTORY

THE DOLLAR SIGN 

By Robert H. Thonhoff

Although the $ sign has been around over two hundred years, few Americans know how it originated and evolved. The dollar symbol originated during the American Revolution when the Continental Congress, in the midst of all its other problems, was struggling to adopt a currency. In 1775 the Continental Congress, on a proposal by Thomas Jefferson, rejected the British Sterling and adopted the "Spanish Milled Dollar" as its basic monetary unit.

Oliver Pollock, the New Orleans merchant who acted as an intermediary between the American government and General Bernardo de Gálvez, is accredited with originating the symbol. Through his efforts, great amounts of money, arms, ammunition, and military supplies were acquired from Spain and funneled into the American colonies.

The "S" alludes to Spain, and the two vertical marks "||" allude to the Pillars of Hercules. Shown below is a "Spanish milled dollar," or peso, that was minted in Mexico City in 1781, the year that Gálvez’s forces fought and won the Battle of Pensacola. On the obverse, or front side, is an image of King Carlos III. On the reverse is the image of the royal coat of arms flanked by the Pillars of Hercules, which adorned most Spanish coins of the period.

FAMILY HISTORY Research Tips

A few months ago I conducted a class on "interviewing."  We learned that there are several types of interviews.  here are some pointers that you may find helpful in preparation for a formal interview:

Purchase at least two 60-minute tapes.
Check the batteries in your tape recorder and be sure to take extra ones with you.
Always have an electrical extension cord on hand.
Pre-test the VOLUME and TONE level of your tape recorder.
Place the microphone on a table between you and the person being interviewed.
Don't try to interview anyone in a noisy setting.
Make sure the tape is running before you begin.
To prevent erasures, be sure to remove the tabs at the tope of each cassette.
Always be the listener, hear what the person being interviewed has to say.
When asking questions, make sure your inquiries are leading ones.

I hope these tips will assist you in your `formal' genealogical interviewing adventures.
Carletha LeNoir-Mfume
California African American Genealogical Society, Heritage Newsletter, Nov 2003

PERSI stands for the Periodical Source Index.  It's the biggest index of Genealogical Journals in the world, giving you a pointer to the work of countless genealogist, that never gets listed in library catalogs.  It's said to have "more than 1.8 million entries from nearly ten thousand titles. . . 

PERSI was created by the staff of the Historical Genealogy Department of the Allen county Public Library in Fort Wayne, Indiana, and the index covers genealogy and local history periodicals written in English and Canadian French since 1800.  the time periods covered by these periodicals ranges from the 1700s to the present time.

ProQuest is taking PERSI  up a notch; the company is imaging many of the actual articles.  All you will have to do is click on the Index refere4nce and you will be able to read the item.  this is much better an writing to libraries all over to find who has a copy of the journal that's referred to.  This will make PERSI  more than an Index.  It will become the Cyndi's List of genealogical journals.

(This preview of PERSI was published in UGANEWS Sept-Oct, 2003 and was written by Dick Eastman, who visited Heritage Quest's booth at the FGS Conference in Orlando, Florida and reported it in Eastman's Online Genealogy Newsletter of September 8th.  See http://www.eogn.com.)

ARCHAEOLOGY

Explorers Rediscover Incan City Near Machu Picchu
By Jeremy Lovell , Science - Reuters

http://dir.yahoo.com/Regional/Countries/Peru/Arts_and_Humanitie
s/Humanities/History/By_Time_Period/Ancient_History/Machu_Picchu

MISCELLANEOUS