O Pai Eterno (Galician Edition)

The partnership already has led to the hiring of Rita Gonzales as an assistant curator and to a new acquisition for the museum's permanent collection, "The Great Blind Huron," a print by Camille Rose Garcia. There is still so little exposure on a local and national level. Are we still living in an era with that much bigotry? I can't think of any other answer. It's still about exclusion. That is precisely why actor and art collector Cheech Marin decided to organize "Chicano Visions: American Painters on the Verge," the first nationally touring exhibition devoted to Chicano painters.

We're done preaching to ourselves. Many worry that the show's emphasis on painting, the scant attention it pays to younger artists and its tendency toward the recognizable imagery of decades past misrepresents the diversity of Chicano art. They each have as much right to say what is or isn't Chicano art than anyone who went before them. It's an attitude of openness and cultural contact that pervades Ybarra's own work.

Although he respects earlier Chicano artists' political need to create a visual language for ethnic identity, he is more interested in how identities intersect and open up, creating new urban hybrids in which cholo action figures meet futuristic sci-fi low riders and Pablo Escobar is dressed in a Columbia space shuttle suit. But right now, I don't think I could say I'm making it. It's like saying I make abstract expressionist painting. I'm not an ab-ex painter. I can't go back and make that art. I make contemporary art that is filtered from a Mexican American experience in Los Angeles.

Ybarra thinks of it as the Edward James Olmos theory of Chicano art. He wants to be less like the actor in "American Me" and "Zoot Suit"—in which Olmos was prison tough and pachuco savvy—and more like Olmos' character in "Blade Runner. Like many of his peers, part of Ybarra's interest in juggling multiple cultural realities comes from his experiences in art school.

In the '70s and '80s, art school was less common for Chicano artists—a luxury that distracted from the political urgency of the movement. Now it's the norm. He studied with Chicanos and non-Chicanos alike, including renowned L. I'm not going to operate from a handicap position.

Each Mission was situated in areas where large populations of Indians lived and where the soil was fertile enough to sustain a settlement. As time progressed and more Missions were built, the footpath became a roadway wide enough to accommodate horses and wagons. It was not, however, until the last Mission in Sonoma was completed in , that this little pathway became a real route. The greater portion of El Camino Real is Highway , a part of the splendid system of California highways. It is a continuous road over seven hundred miles in length and is marked by the unique and picturesque Mission Bell guideposts which originally gave distances between the principal towns and directions to the Missions.

The bells are placed along the road not merely as landmarks and guides to travelers but as testimonials to the work of the Franciscan padres who were the pioneers that settled California in The miniature bells sold in mission gift shops since , are replicas of the hundreds of Mission Bell Guideposts marking the El Camino Real.

Some of the old inventory made from to is still available from California Bell. The idea of placing a marker along the highway and in front of each Mission did not come about until when a cast iron 85 pound bell and piping designed by Mrs. The bells were inscribed, "El Camino Real The plan had been to place one bell along each mile of the El Camino Real Highway, in front of each Mission, and also selected historical landmarks. By , a goal of bells was reached. One bell was placed in front of each Mission and the balances were placed along the El Camino Real Highway.

Since then many bells were lost to road reconstruction and theft. After feeble attempts over the past 50 years, John Kolstad, President of Mrs. California Bell is now working with cities to reinstall the original bells in the remaining areas of the original route. Call your local City Manager for information on their installation progress. In gathering background information on the new California quarter, I came across an effort to stop the production of the quarter.

The position is well reasoned, in that the vote and voice of the people were ignored. February 9, Contact: Al Camarillo, camar stanford. A copy of Cervantes' "Don Quixote" rests on a shelf above a half dozen works on Celtic mythology. Like her books, Castro has spent most of her 85 years translating and preserving history. Most recently she completed a genealogy project that was more than four decades in the making. The project held particular significance to Castro, who moved to Calaveras County in Her late husband, Kenneth Castro, was a descendant of one of the first families to move from Mexico to California, settling in San Francisco eight generations ago.

Castro said she hopes families will use the guide to trace their roots back to the state's Spanish colonial period. The book includes family genealogy, land grants and notes from through the s. Castro's project — which she typed four times on a manual typewriter — was originally more than 1, pages. It's now a comparatively svelte pages. The work, Castro said, culminates a lifetime of study, travel and work across the globe. For decades, she worked as a translator and writer for both the military and various news sources.

Whether in foreign or familiar lands, she said, each experience deepened her love for history and language, and motivated her to complete the project. Growing up in the American heartland — Mahaska County, Iowa — Castro never thought she'd record the history of the Golden State's earliest settlers. But from an early age, she knew that travel and new languages were among her passions. Castro graduated from the University of Iowa in , earning a bachelor's degree in romance languages, which included Spanish, French and Portuguese.

Castro has fond memories of her time in the capital city. She gained a deep appreciation there for Spanish and Mexican history, an affinity that has strengthened over time. Many friends and area historians encouraged Castro as she compiled the thousands of names and dates included in her book, she said. Army in the Panama Canal Zone. She worked for the Office of Censorship, reading letters written in Spanish and French that had been sent from Europe to South America, a home to several Nazi enclaves.

Castro and her coworkers watched for any messages that might signal an attack on Allied supply ships sailing through the canal. Most of the work was tedious and most letters were harmless. But in , Castro and her office helped foil a German plot to destroy a Grace Lines steamer sent to supply the Allies from Chile. Reflecting on her time and accomplishments in the Canal Zone, Castro said she never considered her work heroic. Two years later, at the end of the war, the U. Army needed translators to work in war-torn Berlin.

She landed a job in Berlin with the Army Prisoners of War Division taking notes for American diplomats as they devised rules for a new German government. Away from work, the horrors of post-war Berlin were all around her. Walking to and from her office during the winter of , she saw countless Germans starving and freezing among the city's ruins. Castro returned to the United States in the late s, eager to pursue graduate studies.

She considered enrolling at the University of California, Berkeley, but after spending time in the East Bay town she decided against the idea. She instead began work in San Francisco, but found her time there unfulfilling. So, she went to Washington D. She again served as a stenographer, assisting American diplomats as they carried out the Marshall Plan throughout Europe. During this tour of Europe, she worked in Madrid, Paris and Vienna.

Castro attended the opera almost every night while in Vienna, buying tickets for less than it cost to watch a movie in the United States, she said. She eventually returned to the U. There she used her knowledge of Russian — she had taken an intensive Russian language course at the University of Iowa — to earn a fellowship studying Soviet economics.

But as the Cold War grew, Castro's interest in school waned. She left Radcliffe in the early s to again work for the Army, this time as a cartographer. She worked with Russian maps of Siberia, changing markers and symbols from Russian to English. Despite contributing to the U. Castro met her husband, who operated a gem and mineral business, and settled in California in the late s.

The two moved from Santa Barbara to Murphys in She took a job as a correspondent for the Stockton Record, reporting on the Calaveras County Board of Supervisors each fall during budget hearings. She later joined the Murphys Post Office as a clerk, working for 26 years before retired in Compared to her time abroad, she admits her Post Office work was a bit dull. But come vacation time, she and her husband traveled, crisscrossing the earth, visiting opal fields in Australia and meeting mineral experts in South America, Europe and Asia.

Castro continued to write during this time, contributing to several gem and mineral journals, and compiling names, dates and land grants for "California Colony. She now lives at Foothill Village, a residential center that provides assisted living in Angels Camp. Easley said Castro will tell residents "bits and pieces" of her many lifetime experiences.

Debbie Ponte, the center's manager, called Castro a great listener and "a wealth of knowledge. Sierra Views is a weekly feature profiling various people and places of the Sierra foothills; every one and every place has a story. Have a profile suggestion? Call the editor at or Personajes de la historia: Sus abuelos fueron de Juanchorrey, Tep. El abuelo del Dr.

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Don Casimiro de Luna L. El ocho de enero de y casado en primeras nupcias con Ma. Mexicanos, cuyos hijos y nietos triunfan en los Estados Unidos y honran a sus mayores. A group of Mexican immigrants in San Diego is focusing on slowing down the exodus to the U. Their plan is to promote the export of home grown prickly pear cactus -- a celebrated Mexican delicacy. More Mexican eateries carry its Spanish name, "nopal", than the delicacy itself, which is mixed into scrambled eggs, burritos and exotic desserts in Mexico.

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

The San Diego group hopes the plant will help energize the economy back home by creating jobs in Oaxaca and in California. The group met with an organization of Mexican women -- wives of men who have immigrated to the United States -- interested in selling the nopales they harvest in Oaxaca. The Mexican government and various non-profits plan to invest in the project, according to the San Diego Union-Tribune.

The group hopes to build a factory, then bottle and sell the cactus leaves -- once the large spines are taken out. Made up of some Oaxacan immigrants of the close to 25, that reside in San Diego, the Coalition is one piece of a puzzle hoping to create an industry around the cactus. The effort is part of a broader attempt to promote Mexican tradition and perk up the country's export economy.

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

After an effort to import flowers from Oaxaca failed because of inadequate investment and low flower yields, the group sought other options. They contacted a Mexico City non-profit foundation that eventually put them in touch with the Oaxacan women harvesting nopales. The most sustainable program the Coalition has backed is Guelaguetza, an indigenous celebration in San Diego County each summer.

The money was used to repair churches and schools, and to provide care for the elderly. The event also contributed to a fund for crop cultivation. These works differ from the usual remesas, or remittances, that Mexicans in the United States send back to their native country, de la Vega said. What is certain, though, is that the group is ready to move in a new direction. When the Coalition was born in San Diego, many members believed they would one day return to Oaxaca, founding member Algimiro Morales, 51, told Enlace.

Today, however, the group has "its roots firmly planted in this region," de la Vega said. And it wants to fight for the wellbeing of Oaxacans in California, as well as Mexico. Along with the plan to produce nopales, the Coalition is considering becoming a non-profit group to open up new sources of funding. It recently held a workshop on immigrant health with the non-profit California-Mexico Health Initiative, according to Enlace. There are hundreds of groups in Los Angeles with ties to their native communities in Mexico, said de la Vega.

For the first time, the group elected a woman as coordinator. The fight in San Diego will now involve a partnership back home, where the wives of men who have gone north hope to generate income of their own. Los Angeles Times, December 24, Cuen, to Filiberto Romero took place last evening at the Plaza Church. Escobar's orchestra furnished the music, and the ceremony was followed by a banquet at the residence of the bride's mother on Aliso street.

Among those present were: Olivas, Alfred Zuniga, L. Contrias, Jose Valle, B. Los Angeles Times, Oct 16, Josefa Dominguez, one of the founders of the pueblo of Los Angeles, passed away yesterday the home of her daughter, Mrs. Dominguez was born in In her youth she labored with the priests of San Gabriel mission for the uplifting of the people of Southern California. During her whole life she has been active in charitable affairs. She leaves a large number of friends and relatives. The funeral services will be held at 10 o'clock Monday morning. The remains can be seen by friends after 7 o'clock Monday morning at Garrett's undertaking rooms.

Los Angeles Times, October 23, The bride was Miss Fannie Lacher and the groom J. The bride was accompanied to the alter by Miss Lucy Sanchez, while the groom was attended by David Alvarado, both bridesmaid and best man being of Colton also. Rodriguez will be at home in Colton. Los Angeles Times, Nov 14, Funeral is on Saturday. She had been sick for some time and was 79 years old. She was born in San Diego February 1, She was the daughter of Manuel Dominguez, one of the foremost men of California in the old Mission times, who owned immense tracts of land.

Miss Dominguez and her five sisters, were the toasts of all the gallant young cavaliers of those days and the family home, near Dominguez on the Long Beach car line, was the scene of many festivities in the old California fashion, when the front door was always open and every guest was doubly welcomed. Miss Dominguez was married first to Judge William Dryden, one of the pioneers and early judge of the local court, but after his death married Charles de Guyer. Upon the death of her father, Manuel Dominguez, Mrs.

Since then the six sisters have always resisted every inducement to subdivide their great holdings, but have held the family acres in common. At one time thousands of head of half-wild cattle roamed over the unfenced acres of the rancho, but with the growth of the county and the increased value of the land between Los Angeles and the sea the range cattle have mostly disappeared and in their place have sprung up many smaller dairy farms tenants of the sisters.

Francis, Miss Guadalupe Dominguez, Mrs. The funeral will be held at the family home at No. Burial will be in the family vault in Calvary Cemetery. The pall bearers will be named today. Los Angeles Times, September 18, Requiem mass will be said at 9 a. Avila, 72 years of age, was born in Los Angeles in He leaves his widow, Mrs.

Our chapter in Baja California is part of the largest women's organization in the US and one of the largest in the world, with 4 chapters in Mexico, 2 more in the works and we're growing all the time. We cover the area from Tijuana to Ensenada and welcome members from throughout Baja California. We want to make a difference and serve the communities in northern Baja California, and our chapter projects include: Giving scholarships for the secondary school youth in La Mision Flying Samaritans volunteers, providing medical care in Baja's rural areas Expanding Ensenada's public library Cataloguing and indexing local genealogical records Take a look at our chapter members and activities.

We do genealogy, family history, preserving historical sites and monuments, and promote education and patriotism. We are non-political and have women from every profession and interest. We give DAR Scholarships for teachers, nurses, government, history and economics. We own the largest female owned buildings in Washington, DC, the famous Constitution Hall across from the White House, and we support 6 schools around the country for underprivileged children.

We have the second largest genealogy library in the US after the Mormons, and we have the largest museum in the world related to Revolutionary War memorabilia. We have all ethnicities represented, and have been working on Mexican and California Mission History and preservation, and finding Mexican patriots who aided in the American Revolution. In fact, we have a special task force researching Galvez, Serrato and their soldiers who aided the cause of liberty in the United States, for more information, contact chairman Donna J.

Santistevan at S. Valentia Street, Englewood, CO , , mountrosa aol. If you are interested, or think your family history might go back to or before, take a look at our membership information. We know how to do the family history, we want to meet you, work on Baja history, volunteer in area projects, and get together as a community. We have bi-monthly meetings from Tijuana to Ensenada, and we hope you will join us!! E-mail Cristy Trembly for more information at cristy. By , Juan Bandini, owner of the giant Rancho Jurupa, was beleaguered by both marauding Indians and renegade mountain men bent on raiding his livestock and whatever else could be pilfered from his vast holdings.

When ten New Mexican emigrant families moved west, Bandini offered their leader, Lorenzo Trujillo, land on the Jurupa "mesa" for a colony. The land, offered "conditionally," in exchange for their promise to defend the area against hostile intruders, became known as the "Bandini Donation. The subsequent settlement of San Salvador occupied the east bank of the Santa Ana River between the modem cities of Riverside and Colton; keeping their promise the colonists defended the area.

Three of Trujillo 's sons were wounded in confrontations; the courage and fortitude of Lorenzo himself saved the life of "Benito" Wilson, future mayor of Los Angeles and a fighter of considerable reputation, wounded by a poisoned arrow. By the land was declared free of marauders and the community of San Salvador drew the attention of its benefactor, Bandini, whose fortunes had suffered a serious reversal. Saddled by debt and encouraged by his son-in-law, Abel Steams, he reviewed his "conditional donation" to the New Mexicans. Contending that the land had never been theirs by deed, and they should either relinquish it or pay him compensation, he pressured the colonists until they agreed to pay him IVi cents per linear vara.

When they complied, in effect buying the land for the second time, Bandini issued individual deeds and the question of ownership appeared settled. The next 15 years brought peace and prosperity to San Salvador. But by , title to the land was again questioned by none other than Abel Steams. In partial settlement of debts, Bandini had sold Steams the Jurupa Rancho. Attempting to seize the land which Bandini had twice conveyed to the farmers, Steams sued in the District Court.

What was notable for that time, n; was that an Anglo-American judge upheld! Text from the introduction: In the latter part of the 19th century Walter Pentland, an amateur photographer and mining engineer, worked in Mexico. Pentland, the son of a Scotish dentist who moved his family to Prescott, Arizona, in the 's, worked at mines throughout Mexico during his career.

A daughter, Edith, and son, Walter Jr. In Walter Sr. The following summer, Walter Jr. He had graduated from Phoenix Union High School and from there proceeded to Lamson Business College, which he continued to praise only months before his death. Unfortunately, the wedding was delayed when Nande's brother, Manuel, was wounded a few weeks before the wedding date. Manuel survived his gunshot wounds and later become Municipal President. Images from photographs of their family history, as well, portray a story similar to that of others in the State of Sonora and the U.

We thank them for sharing it. Michael Connolly Terrazas connollyg comcast. The history of these people and their times is not thought in our schools even though they had significant impact in the development history of the American Southwest, especially the states of New Mexico and Arizona. It is a wonderful publication. Please open these documents with Adobe Acrobat Reader. El Estatal , another publication.

El oficio de Vuestra Merced de fechca de aier que me diregio a las diez dela noche me dessa [deja] con toda satisfaccion por combenirse con mi dictamen sovre el establessimiento del Puerto de San Francisco. Pues no hai duda que verificandose assi queda asegurado enteramente: Anza continues, "At the foot of the white cliff, where I placed the cross, I judge there are fairly deep springs from where water will not be lacking even in the driest of time.

Less than a quarter of a league towards the south , and where I had camped, is another good laguna [now called Mountain Lake] from which a good spring flows como un buey. Corporal Robles saw one to the southwest during the past dry spell but [we] do not know whether it is running or not. And in about a league there is another one running and is the one which I have mentioned to Your Honor and a dam can be built with very little work.

It has clear land which will provide for the cattle, and where gardens can be planted. Furthermore, there are two others in between this site and the fort, with others close by, however, even if well maintained, they will not be permanent. In mentioning the water supply Anza says, "In such circumstances, of which I do not judge, the necessary water for the fort will not be lacking as I have stated. It would be sensible and noble to not establish it at a place where it was not thought of, [thereby], resulting in higher costs.

In view of these grave and important considerations and so that use can be made of these great advantages, a few trivial faults, can be tolerated. However, the necessary maintenance of the troops is essential anywhere the King sends them. There is no doubt that if you hurry you will avail yourself consiga of him, to the contrary, he will free you from the attention the situation may require and perhaps frustrate the intent [which is] so important to the service of the King and the security of his dominions.

En contesstaccion del segundo capitulo dela de Vuestra Merced de fecha de este dia digo: Here Anza appears to be chastising the Captain Commander when he says, "It will not be easy to excuse yourself from the way you acted at our encounter, which you also credit to your years of service, but I do not know how since they are not reflected in your actions.

I am an officer of higher rank who has completed most of the commission in which I have been sent, and will continue between now and when my statement will be received. My greetings were not properly completed when Your Honor kicked your mule. For your greater satisfaction Your Honor wishes to attribute it to the effects of your sickness. You did not mention it in your previous letter which is proper and very ordinary. I have had the honor of having ascended [to his present rank], not by the echelon of a simple soldier , but [because of having] communicated with officials of distinguished and illustrious classes and although in minor capacity I discern the treatment of one and the other.

For it does not take much, after the said dispute, to excuse oneself from concurring with Your Honor. For it would be to excuse the worst in which, without a doubt, Your Honor would be the loser. Anza continues, "You also tell me that you follow superior orders the same as I do. Although, Your Honor takes the opportunity to tell me you never held my rank. However, if you would listen to others who do not affirm Your Honor the contrary will be confirmed.

As for me I say that I have known and do know since I read your letters of March and April that those whom I brought here will have to remain disappointed after having been directed to the important Port and Missions of San Francisco. Heaven would desire if in my wisdom, I had not been in such a hurry to put the plan into effect, that I should turn my back on it, and that I should not defer for more time like that which you lured me into, with the scare at San Diego, where the Indians were not armed, were without leadership at all tiimes although Your Honor feared them so and were asking for peace, and that by the incomparable compassion of our Sovereign, has been granted with less judgment to others, who with more skill, have been unfaithful and apostates of the church and religion, and of whom he is justly flattered to be your main defender.

Tambien me dice, que igualmente que lo obcerva las Ordenes Superiores aungue nunca en mi grado, tomese Vuestra Merced tiempo para decirlo: I will execute it with a lot of apprehension, even though I am not the one who has committed this remarkable error. Indeed, I have provided Your Honor with enough time to write and much more with what I sent yesterday morning with Sergeant Grijalva.

You have not been lacking in any time to inform His Excellency of what is proper, which you charge me by means of a letter. We are not taking any [letters from you] to His Excellency. Did I say little did he know? Somehow I bet he knew. On May 13,, el Gran Capitan, with his faithful companion, the meticulous Padre Pedro Font, on their journey back to Sonora, crossed the Colorado River and with this crossing passed one of the most historical, but forgotten figures of the state of California, Military Governor, Don Fernando Javier de Rivera y Moncada.

While, numerous articles have been written about Juan Bautista de Anza, little is known about Don Fernando, other than his Military Governorship of Alta California from May 25, through February 3, He frequently refers to the fact that he became a soldier in , serving his Majesty among the Indians. His career was to be that of a soldier for the rest of his life.

His military career began in Baja California in When the captain of the Presidio of Loreto, Bernardo Rodriquez Lorenzo, died in , he was appointed Captain Commander of the Presidio of Loreto and the entire peninsula The only daughter, Isabel, died at a young age, while attending the Colegio of San Diego, in the City of Guadalajara, shortly after he left to take command of Alta California.

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

With the Russian threat to the security of Alta California and it not yet settled by any Europeans, Spain decided on assuring its possession in that area to the north, by sending a four prong expedition, two by land and two by sea. They failed to recognize that port and continued to the San Francisco bay area, where they realized there mistake and set out on there return trek reaching San Diego on January 24, Here the ship, San Antonio, laden with supplies pulled into port, San Diego was saved, and the explorers proceeded north for the second time and established Monterrey on June 03 Their bodies were now decomposed, but that of Moncada was unmistaken ably identified by the broken shin bone in one of his leg s.

Colonel says, "Este dia mande recoger, los huessos del difuntto Capitan Rivera y Moncada los que se enterraron. As mentioned previously, the putting together of these short articles requires the help and input of many, therefore, I will like to continue to acknowledge Californio descendant Gregorio Bernal Smestad Ph. D, Vladimir Guerrero Ph. The main source, for the five articles, were the fifteen cartas written by Lt. University of New Mexico University of Southern California Los Angeles This article refutes the belief that the Spanish founded Alta California. Her befuddlement is one many Americans share, whenever confronted with a reality that defies Hollywood-style stereotypes: Hispanics come in all colors and shapes.

There are Asian Hispanics, white Hispanics, black Hispanics and even Latino Hispanics, as roughly 20 million people defined themselves, puzzled by the "race question" in the U. But for the roughly 1 million black Hispanics who live in America, the question of their racial identity is one that pops up continuously along their lives, and not only once every 10 years during censuses. And when I told them that I was from the Dominican Republic, and that I spoke Spanish -- therefore my accent -- I always got this 'wow!

Back in the Dominican Republic, Bello's African heritage was a cultural undertone rather than a racial profile. It surfaced here and there, in the beat of merengue -- a very popular Caribbean genre -- in the spices of the country's most typical foods, in its literature, and, yes, in the white-on-black smiles of friends and relatives. Since the African heritage is especially strong in the Caribbean, Flecha thought that his genes and his ancestry would save him from being discriminated by other blacks.

But he was wrong. I was chastised by both ends of the spectrum: There was a kind of two-way racism in there. For both men, and for many black Hispanics in America, a mixed heritage often becomes a statement with an unexpected offshoot: As blacks, black Hispanics tend to suffer higher poverty rates than other Hispanic subgroups.

Put in perspective, their struggle resembles closely that of blacks. It also illustrates how difficult it is to escape from racial predeterminations, even for those individuals for whom the race factor was never part of their identity. But both Bello and Flecha shrug off the racial classifications and all its implications with one big smile.

To put all of us in the same bag is just ridiculous. As most Philippines, Sister Rita looks Asian but has a heavy Hispanic heritage, an inescapable byproduct of years of Spaniards' colonialism. But Philippines also owe vast areas of their identity pool to the Chinese influence, which puts them in the same place as black Hispanics: My mother influenced my pride in being Black "in her gentle way. There was "strong pressure" from my father to be Black and to be so in a certain fashion from my earliest recollections as a child. I was eight years old when my sister was born and came home from the hospital during Christmas week in I saw Rosenda for the first time and matter-of factly stated, "Oh—a Mexican baby!

For a sustained period of time each year what my mother transmitted to us was duly reinforced. It was also distinguished by the fact that, for the most part, only Spanish was spoken. For the complete text of the thesis go to: Deacon Paul Brown said it would be inappropriate to have a Lakota drum ceremony inside a Christian church.

And the deacon is not willing to hand over the pulpit to a medicine man without a pre-service interview. That's what my mother believed. That's what she fought for all her life," Martin Waukazoo said. Embracing tradition The church, at nd Ave. Brown said the incident made him realize the church needs to have a written policy on use of the church to prevent future misunderstandings. The church is affiliated with the California Southern Baptist Convention but has the right to make its own decisions about the use of its facilities, said Terry Barone, leader of the convention's communications group.

Several members of the small congregation joined the Waukazoos at the church Monday night in an attempt to change church officials' minds. Cindi Adams of Oakland, a member of the church since the mids, said American Indians who embrace Christianity shouldn't have to give up their traditional beliefs. I respect my culture, and I have a great love for my culture. And for someone to tell me there's something wrong with that, it was heart-wrenching for me," she said. Martin Waukazoo said he sees the conflict as a continuation of the civil rights battles his mother waged in the name of preserving American Indian cultural traditions.

In , she climbed Mount Rushmore with other women elders to assert the Lakota claim to the Black Hills.

Ebook Library O Pai Eterno Galician Edition Mobi

Born in Rosebud, S. But she was known to many as simply "Grandma. A wake will be held at 7 p. The church will host funeral services at I am at home right now, but when I go to my office tomorrow I will send you the fax number of our department. This appears to be my methodology as well, but I need sources to legitimize it.

Any help you can offer will be truly appreciated, even your own personal narrative can be useful to me. Gracias por tu attencion,. Apaches are distant cousins of the Navajos, both being of the Athapaskan language stock from Canada. There are seven Apache bands remaining today, one being the Lipan, who were the easternmost of the Apache bands.

The Lipan were buffalo hunters residing on the Southern Plains around the Texas Panhandle until about , when they were pushed south by Comanches. I even found a website for Lipan in Louisiana! I need to look into that someday. For years, I have been searching for information about this history. It has been a difficult task, but I have had some important success. She, her brother, and sister-in-law would get together on Saturdays and were not to be disturbed.

Great-Uncle Clemente even had a menorah in his home. I had no idea that my roots to Judaism were so close. I thank my family and friends for their support. Cuedo decar que tengo mucho olguio a desar que soy Heja de Israel. I can say that I am very proud to be a daughter of Israel. I am happy that I come from a very strong and brave people. In these short tales, author Benforado weaves together the oral history of a family of Sephardic Jews, from their close knit home in Turkey to their new lives in America.

They are stories of a heritage that spans the globe, of centuries-old traditions transported to a different world, and of people who held tightly to the ways of their ancestors, who, like them, left their homes to settle in a strange new land. Following their exodus from Spain in , Sephardic Jews were not allowed to remain on Spanish territories. Any Sephardim who chose not to leave, had to convert to Catholicism.

Many chose to emigrate and leave Spain, their ancestral land forever. The hardships faced upon leaving Spain were horrific for the Spanish Jews. Paris vividly describes the following: Although some Jews "traveled by donkey," the Jews of Spain, for the most part, literally walked out of their country. These refugees were the "scholars, the sons and daughters of families who had served their monarchs.

The Sephardim who had so much pride in their achievements could not believe their banishment. Traveling conditions were quite dangerous, especially in unsafe ships. Yet, many chose exile, and as Paris explains, " Those who chose exile were, for the most part, the salt-of-the-earth of Spanish Jewry: Bring Me More Stories stands as a living testament to a people born of their Hispanic ancestry, Jewish tradition and immigrant experience.

George Gause, historian, archivist, librarian at the the University of Texas, Pan American stimulated considerable discussion by circulating emails on the topic, some of which are below: But it is still interesting that if they had any they were not counted. They counted goats, which may weigh less than a pig.

Full text of "Dictionary of the Spanish and English languages"

The identity of the place where the church was located in Revilla is in the Tienda de Cuervo Report. That the Inquisition was preoccupied more with stuff other than the persecution of Crypto Jews. Lutheranism, clerical abuses, and stuff like that were much more of a threat that relapsing Crypto Jews, something that many of the inquisitors may have understood since so many of them were Conversos!!

Thanks for the interesting exchanges, which I always find educational and enjoyable. Aren't we sometimes trying to rewrite history? Which of de la Garza's founded Revilla? Jerry Benavides jgbenavide aol. Benavides, I'd like to focus on our beloved ancestors. Anybody want to name names of ancestors who have been identified as "crypto Jews? Anyone know anything about him? He was supposenly identified by his nephew when the nephew applied for the priesthood. Someone said that info was in one of Mr. Alonso de Leon is a common ancestor to many of us. Thanks, Manuel Quinones manuel.

He was judged with all severity of the law in spite that the Inquisition was not established in New Spain until Comments from Miguel Bedolla: Because of the persecutions, Spanish Jews began to migrate to the new world after the Conquest. I am not sure there were any active persecutions at the time that the "New World" was opened and conversos began to come to it. Officially, No jews ever came, they were Catholics who had recently converted to Catholicism. Comments From Frank Longoria falongoria sbcglobal. According to Alfonso Toro, Judaism was practiced openly in New Spain, as attested by testimonies provided by relapsed Jews who were burned at the stake in and confessed to have practice Judaism for over 40 years.

Toro contends that the reason for the Inquisition for not having discovered more relapsed Jews was due to the ignorance of the judges. Once in New Spain, the conversos practiced Judaism privately. Most of their religious practices consisted of observing the Shabbat and dietary laws. Thus, many who were brought for trial and observed the Law of Moses escaped with light penalties "only because careful investigation was not made about their beliefs" and were charged with blasphemy or other offenses not punishable with death xxxiii Dr.

Liebman explains in his book "The Jews In New Spain" that many conversos came to New Spain as a crew members of ships owned by conversos and jumped ship in Veracruz, contributing to the growth of conversos communities. During the time that Cortez was planning his voyage from Spain First, the name is spelled Cortes, which means "Courteous" and not Cortez.

But "Cort" is not a Spanish name so there is no possibility of anyone named Cortez, which would mean "the son of Cort. It was not the Spaniards, but the monarchs of Castile and Aragon, Ferdinand and Isabella, who wanted every one to be Catholic in order to create the state that is now called Spain. Perico probably wanted to be wealthy, to be considered of noble birth, and so on. This is fairly obvious, for instance in the Novelas Ejemplares of Cervantes, of which I find Rinconete and Cortadillo especially enlightening. The Inquisition burned alive only a small number of people.

This is one historical facts that most people insist in not understanding: It only had authority over those who had been baptized. Thus the Jews that the Inquisition went after were not those who stayed in their Jewish faith, but only those Jews who, for whatever reason had been baptized, and afterwards had abandoned Catholicism for something else, Lutheranism, Sorcery, or had relapsed into their old Jewish faith. Again, the Inquisition had no authority over anyone who was not baptized, thus it could not confer such a grace.

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

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Their bodies were then burned at the stake. Those that chose not to convert, were burned alive. In any event, they would be killed, by strangulation, and then burned or burned alive in any event. The name of Carvajal and many other names are mentioned as meeting that fate. I do not want to repeat what I have already said. But, some of the latest research shows that in the New World the Inquisition was probably more preoccupied with abuses by the clergy - than with the relapsed Jews.

To save their lives, Spanish Jews began to convert to Christianity -- but continued to hide and observe their Jewish faith. It was not to save their lives. They could have stayed alive as Abraham Seneor did, if they left Spain. They converted to Catholicism because they did not want to leave Spain or its possessions. In fact, some Jewish historians lament what happened at this time as one of the greatest tragedies to befall the Jewish people, for thousands of them chose to be, not Catholics, but Spaniards!

I hope you see this. Catholics is something they may have never become, although outwardly they went to the church. Spaniards they are to this day. I asked him what his name meant and he said "Beni tohanim Sephardit", which means the Son of pure Spaniards.

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

Eighty-four were tried for relapsing into Judaism chart. Sent by JD Villarreal juandv granderiver. Problems arising from contentious ownership of the minerals have loomed large in Texas legal history. In April, , two Franciscan priests and 15 soldiers came from the Rio Grande about 30 miles from Eagle Pass all the way to the Colorado looking for a delegation of Tejas Indians they never found. During their search, they crossed to the eastern side of the Colorado not far below Austin, traveled on east for about fifteen miles through oak thickets, re-crossed the river, and traveled northeast for about five miles up to Powell Bend before they stopped, deciding not to cross the river again at that point because the wilderness in front of them was impenetrable.

Once back at their original river crossing, they found some Yojuane Indians who gave them information about the Tejas, agreed to become messengers to them and invited the Spaniards to visit their native village near the headwaters of Wilbarger Creek. This visit to the Yojuane village was the climax of the whole journey.

Espinosa's diary describes a moving scene in which Spaniards and Indians touched each other with caressing tenderness and said farewell reluctantly - - an intimate cultural encounter which reflects the human quality of this small Spanish expedition whose adventurers, led not by soldiers but by friars, displayed no greed or violence but, instead, deep religious feelings, a certain innocence and sense of humor. The names which this expedition gave to streams along their way persisted for many decades, in some cases up to our day e. But what makes the journey a historical landmark is that the path the expedition chose between the San Antonio and the Colorado Rivers set up a pattern which became a standard route for subsequent Spanish expeditions to East Texas throughout most of the Eighteenth Century.

The expedition failed to accomplish its official objective of meeting the Tejas. But contact with the Yojuanes created a communication link with the East Texas Indians which kept alive the Franciscans' determination to re-establish a mission there - -a dream that came true only in The Yojuanes, by the way, eventually joined other Indian groups to request the establishment of Spanish missions in Central Texas - - which may have had an influence on the opening of three missions near Rockdale about Espinosa's diary of the journey is also a valuable source of information for those trying'-to reconstruct a picture of the plants, animals and people which existed between the Rio Grande and the Colorado before Europeans settled in.

It was a small but important Spanish expedition, though it is hardly mentioned in the standard works which deal with the history of our area. Espinosa's diary was not translated into English until There is little scholarship devoted to it. The present article will try to put in historical context this expedition, as well as suggest the route they probably followed within our general area. The portions of Espinosa's diary quoted here have been translated from the Spanish by the author.

Historical Setting The first East Texas missions were reluctantly abandoned in For the next 15 years, the friars kept trying to enlist government help to re-establish them. By , the Spanish Viceroy decided that renewed contact and a stable relationship with the Tejas Indians was perhaps the only way to save East Texas from falling utterly under the influence of the French led by St.

As a first step to explore that possibility, the Viceroy decided to support the Fanciscans in organizing an expedition to the San Marcos River. There they expected to meet a delegation of the Tejas and to arrange a mission for them. The expedition set out from San Juan Bautista on April 5, According to Espinosa's diary, the expedition was undertaken "by the Reverend Father Fray Antonio de Olivares, apostolic preacher, commissary of the holy office and incumbent guardian [superior] of the College of the Holy Cross of Queretaro, in the company of Father Fray Isidro Felix de Espinosa, apostolic preacher and missionary minister of the mission of San Juan Bautista of the Rio Grande del Norte, assisted by the corporal caudillo [commander] of the presidio [garrison] of the Rio Grande del Norte, who is captain don Pedro de Aguirre, with the number of 14 military men from his company, according to the pertinent order issued by His Excellency Senor Duque de Albuquerque, Viceroy, Governor and Captain General of this New Spain.

After traveling without much difficulty for about ten days in a northeasterly direction, the expedition reached San Pedro Springs where San Antonio is today. With them they crossed the San Antonio [de Padua] River and visited a populous rancheria [primitive village] on the eastern bank of Salado Creek. All three of these streams were first given their present names by Espinosa in his diary of this entrada, an expedition officially "entering" a frontier province.

They crossed the Comal River the next day and stopped by the Guadalupe River waiting for a delegation from the Sanac Indians to get information about the Tejas. Either the Tejas or the Sanac the text is unclear had been summoned to come but neither had arrived. The Spaniards stayed overnight across the Guadalupe, waiting in vain. The next morning, they made smoke signals, with no response, at different intervals of their renewed march towards the San Marcos River. They followed a course close to the edge of the Edwards Plateau, a new route which became customary for Spanish expeditions at least up to From the San Marcos to the Colorado.

On Tuesday, April 16, they crossed the San Marcos at a point "two arquebus shot" from its source [present-day Aquarena Springs] and, moving about two leagues to the east, away from the edge of the plateau, reached the Blanco River, which they called San Rafael - - to whom they entrusted the whole good aim of their journey; shortly afterwards they crossed a small spring in a "grove of live oaks. They called Onion Creek Garrapatas because its margins were full of ticks [gorrapatas]. According to Espinosa, "all, even though against their will, carried away many of them.

Espinosa's entry for April 17 gives an idea of how and where they met the Colorado River: At a distance of only 5 leagues to the Espiritu Santo river, the guide saw four buffaloes, and in a short time all fell into the hands of the soldiers, who as sayones [literally "long skirts, "an obscure, archaic expression], made anatomy of them, providing the Real with meat.

We stopped near the said river, having walked 5 leagues. The next day, after making a thick smoke to see if the Indians would respond, and not finding any traces or footprints, they decided to send a group to the other side of the river to investigate. The two friars, the Indian guide, the captain and half of the soldiers set out across the river to a place apparently abundant in mussel shells [mariscada], The Real stayed behind with orders to make a thick smoke signal if they were to have any news of Indians.

Here is Espinoza's description of the Colorado River where they crossed to the eastern bank: It has sand banks which mark how high it rises, a quarter of a league wide. The water is of the best we have found. After passing this place, they went in search of Indians, going towards the east. Even though they were following an Indian guide, they underwent a most difficult and unsuccessful march "through some montes [thickets] all of oaks which were about 6 leagues in length.

This suggests that they went towards Powell Bend. Finally they stopped at some charcos [large puddles] not far from the river. They did not travel any further because, in Espinosa's words, "the monte that offered itself to our sight was so much that we could not penetrate it.

The next morning they decided to go back to the Real along the bank that had no monte and which they had not yet explored. In the process of doing that, some people in the group thought they saw smoke rising from the bank with the oak forest they already knew. Crossing back to the eastern side to investigate the smoke, they found no traces of people, but were surprised to find many buffalo trails going to and from the river, since they had not seen even old buffalo tracks from the Guadalupe to the Rio Grande.

Staying on the eastern bank, and probably using one of those paths, they started the return trip to the Real through rough oak country, possibly following the flood plain - - certainly away from the frustrating monte. They killed some buffaloes for meat and then saw heavy smoke rising from the site of the Royal camp.

Fragilissimo, theatre performance , with M. Rhythms 10; 2; 5; 4; 0, photo documentation of performances , Museum of Contemporary Art, Belgrade, Yugoslavia. Off the Beaten Path: Violence, Women and Art: Museo de las narrativas paralelas. An Exhibition in Four Acts: The Art of Participation: Art and the Feminist Revolution. Site Specific Projects, N. Montenmedio Arte Conteporaneo, Cadiz, Spain video installation and site-specific project.

Museum of Modern Art, Ljubljana, Slovenia. Harn Museum of Art, Gainesville, Florida video installations. Lie of the Land earth body material. Lie of the Land: Traveled to Kunsthalle, Vienna, Austria. Gallery, University of Houston, TX. Arrangements for the Camera: This is not a Photograph: Photography as Performance, photographic doc.

By the river 3: Videokunst in Deutschland , touring exhibition with video installation Crazed Elephant , Kolnischer Kunstverein, Cologne. The Poetry of Vision: Imponderabilia, La performance oggi: Aspekte Gegenwartskunst aus Jugoslawien, photo doc. Yugoslave Avant-Garde Art, photo doc. New Artistic Practice in Yugoslavia , photographic documentation of performances Rhythms 10 , 2, 5, 4, 0 , Gallery of Contemporary Art, Zagreb.

Completion of two major theatre performances: Wartesaal, Neue Nationalgalerie, Berlin, Germany. Traveled to Kunstmuseum Bonn, Germany. Kaiserschnitt, performance , Performance Festival, Hofreischule, Vienna.