Academic literature on the topic 'Missions – Mexico – History'
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Journal articles on the topic "Missions – Mexico – History"
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Rausch, Jane M. "Frontiers in Crisis: The Breakdown of the Missions in Far Northern Mexico and New Granada, 1821–1849." Comparative Studies in Society and History 29, no. 2 (April 1987): 340–59. http://dx.doi.org/10.1017/s0010417500014547.
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The decline of the missions in far northern Mexico during the age of Santa Anna has attracted the attention of several scholars. Most recently David Weber in The Mexican Frontier, 1821–1846 has identified many complex national and regional factors that contributed to their demise, arguing that in the cases of California and Texas the government's secularization policy played a decisive role, while the reductions—towns of Indians converted to Christianity—in Arizona “crumbled by default” and in New Mexico were quietly abandoned by the clergy.1 (The term secularization means the replacement of state-supported missionaries from religious orders (regular clergy) with parish-supported priests obedient to the ecclesiastical hierarchy (secular clergy).) Many of these same destructive forces operated in New Granada (modern Colombia), where the once thriving missions on the eastern llanos frontier all but disappeared by the mid-nineteenth century. In striking contrast to the Mexican governments, however, those in New Granada were determined to revitalize the missions. A review of their unsuccessful efforts, when compared with the process in far northern Mexico, offers fresh insight into the viability of the mission as a frontier institution in Spanish America during the early national period.
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Jackson, Robert H., Charles W. Polzer, Thomas H. Naylor, Thomas E. Sheridan, Diana Hadley, Thomas E. Sheridan, and Charles W. Polzer. "The Jesuit Missions of Northern Mexico." Hispanic American Historical Review 73, no. 2 (May 1993): 312. http://dx.doi.org/10.2307/2517774.
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Jackson, Robert H. "The Jesuit Missions of Northern MexicoThe Franciscan Missions of Northern Mexico." Hispanic American Historical Review 73, no. 2 (May 1, 1993): 312–13. http://dx.doi.org/10.1215/00182168-73.2.312.
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Duggan, Marie Christine. "With and Without an Empire." Pacific Historical Review 85, no. 1 (February 1, 2016): 23–71. http://dx.doi.org/10.1525/phr.2016.85.1.23.
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Conventional wisdom has it that, in the eighteenth century, California’s mission Indians labored without recompense to support the Spanish military and other costs of imperial administration. This article challenges this conventional wisdom, arguing that it was not until the Spanish empire unraveled in the nineteenth century that Indians labored at missions with little compensation. Spain stopped subsidizing California in 1810, at which point the systematic non-payment of Christian Indians for goods supplied to the California military was implemented as an emergency measure. In 1825, independent Mexico finally sent a new governor to California, but military payroll was never reinstated in its entirety. Not surprisingly, most accounts of military confrontation between California Indians and combined mission/military forces date from the 1810 to 1824 period. By investigating an underutilized source—account books of exports and imports for four missions—the article explores two issues: first, the processes of cooptation inside missions up to 1809, and secondly, the way that Spain’s cessation of financing in 1810 affected the relationship with Indians.
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Calderón, Marco. "Rural Education and the State in Mexico: The Legacy of Elena Torres Cuellar." Teachers College Record: The Voice of Scholarship in Education 124, no. 10 (October 2022): 40–62. http://dx.doi.org/10.1177/01614681221139526.
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Background/Context: This article is part of a broader investigation of the sociocultural history of rural education in Mexico that focuses on federally financed “social experiments,” the main purpose of which was to find “effective” methods to educate and “civilize” the rural population, especially Indigenous people. Purpose/Objective: Although the contributions of Elena Torres Cuellar, a graduate of Columbia University’s Teachers College, to rural education in Mexico were very important, comparatively little is known about her life and legacy. Research Design & Data Collection: This historical essay uses archival and primary sources to recover fundamental aspects of the legacy of Elena Torres Cuellar in the history of Mexican rural education in the context of the construction of the postrevolutionary state and political system. The article approaches this legacy through analysis of Torres’s career trajectory, emphasizing her work for the Secretariat of Public Education. Conclusions: Elena Torres Cuellar had a big influence on the organization of Mexico’s Cultural Missions and other projects in rural education. Torres Cuellar’s studies on rural education at Teachers College under the mentorship of Mabel Carney in 1925 and 1926 were fundamental to Torres’s life and work. The importance of women educators and social workers as well as their empowerment are central themes in her life and career.
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Guest, Francis F. "The Patente of José Gasol, October 1. 1806." Americas 49, no. 2 (October 1992): 207–31. http://dx.doi.org/10.2307/1006991.
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A patente, in the ecclesiastical sense of the term, was an official letter expedited by a prelate and addressed to his religious subjects. Both the Father Guardian of the College of San Fernando in Mexico City and the Father President of the Franciscan missions in Alta California were regarded as prelates in the canonical sense of the term. Consequently, the friars who worked in these missions were held by religious vows to obey the admonitions and instructions in such documents. Patentes sent by the guardian of the college to his missionaries in Alta California dealt with the administration of the missions and the observance of the religious life and were supposed to be transcribed or at least summarized in a book intended for that purpose and called a Libro de Patentes.
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Langer, Erick D., and Robert H. Jackson. "Colonial and Republican Missions Compared: The Cases of Alta California and Southeastern Bolivia." Comparative Studies in Society and History 30, no. 2 (April 1988): 286–311. http://dx.doi.org/10.1017/s0010417500015206.
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In Latin America missions have traditionally played a large role in conquering and incorporating native populations into dominant society. Most studies of the missionary enterprise have focused on the colonial period, when the missions reached their high point. The Jesuit missions in Paraguay and the Franciscan missions of central and northern Mexico, for example, ruled over vast territories and thousands of Indians. Although these institutions and their leaders have been widely studied because of their importance and visibility for colonial Latin America, it is not often recognized that missions continued to play a crucial role in the frontier development of the region even after the Spanish and Portuguese had been driven from the continent. Throughout the republican period, missionaries from many orders and creeds became critically important actors who, to a large degree, determined the shape of relations between native peoples and national society. This is quite clear even today in the Amazon basin, where missionaries often provide the natives' first exposure to Europeanized society.
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Mann, Kristin Dutcher. "Christmas in the Missions of Northern New Spain." Americas 66, no. 03 (January 2010): 331–51. http://dx.doi.org/10.1017/s0003161500005769.
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In 1982, native historian Joe Sando vividly described the Christmas season at Jémez Pueblo in northern New Mexico. Throughout the pueblo, figures of the Christ Child lay on display in homes in prominent, specially-decorated areas representing the stable in Bethlehem. During his childhood, Sando remembered that Hemish families roasted corn in their fireplaces, while elders drew pictures of wild game animals and birds, as well as important crops, on the wall next to the fireplace, in hopes that the birth of Christ would also result in the birth of the animals and plants drawn on the wall. In Jémez today, although the roasting of corn and drawings on the fireplace walls have been replaced by the exchange of gifts and watching television, some seasonal customs continue. Pine logs for communal bonfires rest neatly in square piles in front of each home. Christmas Eve bonfires attract the newborn Infant Jesus, and children gleefully play and dance around them. When the fires die out, the Hemish return to their homes to await midnight mass. After mass at the church, worshipers follow the newborn Infant in procession through the community. The next morning, as the first rays of daylight become visible in the east, animal dancers appear on the hilly skyline to the east and southwest. By the time the sun leaves the eastern horizon, the animals have arrived in the village, gathering in front of the drummers, who sing welcoming songs. The people arrive to welcome the animals, who process to the plaza, where they dance all day.
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Mann, Kristin Dutcher. "Christmas in the Missions of Northern New Spain." Americas 66, no. 3 (January 2010): 331–51. http://dx.doi.org/10.1353/tam.0.0214.
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In 1982, native historian Joe Sando vividly described the Christmas season at Jémez Pueblo in northern New Mexico. Throughout the pueblo, figures of the Christ Child lay on display in homes in prominent, specially-decorated areas representing the stable in Bethlehem. During his childhood, Sando remembered that Hemish families roasted corn in their fireplaces, while elders drew pictures of wild game animals and birds, as well as important crops, on the wall next to the fireplace, in hopes that the birth of Christ would also result in the birth of the animals and plants drawn on the wall. In Jémez today, although the roasting of corn and drawings on the fireplace walls have been replaced by the exchange of gifts and watching television, some seasonal customs continue. Pine logs for communal bonfires rest neatly in square piles in front of each home. Christmas Eve bonfires attract the newborn Infant Jesus, and children gleefully play and dance around them. When the fires die out, the Hemish return to their homes to await midnight mass. After mass at the church, worshipers follow the newborn Infant in procession through the community. The next morning, as the first rays of daylight become visible in the east, animal dancers appear on the hilly skyline to the east and southwest. By the time the sun leaves the eastern horizon, the animals have arrived in the village, gathering in front of the drummers, who sing welcoming songs. The people arrive to welcome the animals, who process to the plaza, where they dance all day.
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Morales, Francisco. "Mexican Society and the Franciscan Order in a Period of Transition, 1749-1859." Americas 54, no. 3 (January 1998): 323–56. http://dx.doi.org/10.2307/1008413.
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Four years before the suppression of male religious orders in Mexico (1859) the Minister of Justice and Ecclesiastical Affairs, Ezequiel Montes, asked the provincials to inform him on the number of friars, their activities and their monasteries' properties (December 22, 1855). The data, which began arriving to the Minister in January 1856, provides some of the most complete information on the nineteenth century Franciscans in Mexico. Comparing this data with what is available for the end of eighteenth century we can draw the following comparative table.A quick glance at these figures reveals the great deterioration through which the order had gone in a period of seventy years. From 1786 and 1856 the Franciscans had lost three fifths of their members, two fifths of their monasteries and four fifths of their missions. It can be pointed out as a counterweight that, during the same period, two colleges of Propaganda Fide were founded: Orizaba in 1799, and Zapopan in 1812.l But it also should be noted that during the same time a province disappeared, Yucatan.2 The general conclusion, then, is that in no other period of their presence in Mexico, had the Franciscan
Dissertations / Theses on the topic "Missions – Mexico – History"
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Andruchow, Nicholas L. "Oral history of Project Mexico case study of a cross cultural Orthodox missionary effort /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Galgano, Robert C. "Feast of souls: Indians and Spaniards in the seventeenth-century missions of Florida and New Mexico." W&M ScholarWorks, 2003. https://scholarworks.wm.edu/etd/1539623416.
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During the seventeenth century, Spanish conquerors established Franciscan missions among the native inhabitants of Florida and New Mexico. The missionaries in the northern frontier doctrinas of Spain's New World empire adapted methods tested in Iberia and Central and South America to conditions among the Guales, Timucuas, Apalaches, and the various Pueblo peoples. The mission Indians of Florida and New Mexico responded to conquest and conversion in myriad ways. They incorporated Spaniards in traditional ways, they attempted to repel the interlopers, they joined the newcomers and accepted novel modes of behavior, they discriminated between which foreign concepts to adopt and which to reject, and they avoided entangling relations with the Spaniards as best they could. By the end of the seventeenth century the frontier missions of Florida and New Mexico collapsed under the weight of violent struggles among Indians, Spanish officials, Franciscan missionaries, and outside invaders. This comparative study will reveal patterns in Spanish frontier colonization and Indian responses to Spanish conquest and missions.
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McAllen, Katherine. "Rethinking Frontier Paradigms in Northeastern New Spain: Jesuit Mission Art at Santa María de las Parras, 1598-1767." Thesis, Harvard University, 2012. http://dissertations.umi.com/gsas.harvard:10500.
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This dissertation addresses key questions that are yet to be answered related to the involvement of local patrons in the decoration of northern New Spanish churches. The case study of the Jesuits' church of San Ignacio in Santa María de las Parras (located in present-day Coahuila, Mexico) reveals new evidence that prominent Spanish and Tlaxcaltecan Indian benefactors participated in the adornment of private devotional chapels in this religious space. In Parras, the Jesuits and secular landowners cultivated vineyards and participated in the lucrative business of viticulture that transformed this mission settlement by the mid-seventeenth century into a thriving winemaking center. As the Jesuits created their own "spiritual economy" in Parras on the northeastern frontier, they fostered alliances with Spanish and Tlaxcaltecan vineyard owners to serve both their religious and temporal interests (Chapter One). The surviving evidence of artworks and inventories reveals that these benefactors donated funds to decorate their own chapels in San Ignacio. This financial support helped the Jesuits purchase and import paintings by prominent artists working in Mexico City for display in their Parras church. While these patrons selected the iconographies of the artworks they funded, the Jesuits also arranged their chapels in a carefully ordered sequencing of images to promote devotions that were commensurate with Ignatian spirituality (Chapter Two). To shed more light on the process in which the Jesuits coordinated the circulation of devotional images from Mexico City to Parras, this study will examine travel logs to document the mobility of the Jesuits and their frequent movement between metropolitan settings and the northern frontier. By tracking the circulation of individuals as well as artworks, it is possible to uncover how the Society's process of fostering relationships with donors operated in Parras just as it did in larger cities such as Mexico City, Lima, Cuzco, and Rome (Chapter Three). Vineyard metaphors that resonated with special symbolic meaning at Parras also took on a new relevance when martyrdom became an omnipresent subject in the wake of Indian revolts. Evangelization on the frontiers of the Christian world became integral to the Jesuits' formation of their missionary identity in both New Spain and Europe. This study will present evidence of rare martyrdom drawings produced in Mexico and transported to Rome that played an active role in transforming the importance of the New Spanish frontier and catalyzed the creation of new artworks in Mexico City and Rome (Chapter Four). The evidence uncovered in this study has important implications for the field of colonial art history, as it reveals that art production in Parras was not an isolated missionary phenomenon but rather part of a dynamic network of artistic patronage and cultural exchange that moved in both directions between Europe and New Spain. This re-contextualizing of center-periphery paradigms further demonstrates that metropolitan and frontier relationships were not always opposed to each other, but rather interacted within a larger network of artistic dialogue.History of Art and Architecture
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Ridge, Michael Allen Jr. "A country in need of American instruction : The U.S. mission to shape and transform Mexico, 1848-1911." Diss., University of Iowa, 2012. https://ir.uiowa.edu/etd/3376.
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This dissertation examines U.S. views of Mexico from the end of the U.S.-Mexico War in 1848, to the end of the first phase of the Mexican Revolution in May 1911. During this period numerous Americans saw Mexico as a laboratory to test their ability to transform a country seemingly in need of guidance. Americans, however, struggled to define the role of the United States: whether it was solely to be a model for other nations to follow, or whether Americans should be actively involved in this process. In the years after the U.S. Civil War, a diverse group of Americans, especially missionaries, investors, and working-class activists, saw Mexico as a nation in need of change and sought to affect its transformation through the means of informal imperialism. Yet they vigorously disagreed whether this transformation should occur in religious, political, economic or social terms. Despite these differences, they all believed that Mexico could be reshaped in the image of the United States. Their views thus provided a powerful counter-narrative to persistent U.S. images of the Mexican people as irredeemable because of allegedly inherent inferiorities based on race, religion or culture.
The dissertation also examines the role of Mexican actors in attracting, resisting and altering U.S. informal imperialism. These Mexican actors included government officials who petitioned for U.S. assistance during the French Intervention (1862-67) and the Porfiriato (1876-1911); dissident Catholic priests who requested aid for the fledgling Protestant movement in Mexico; and Mexican liberal exiles from the repressive Díaz regime, who sought U.S. support in bringing a democratic government to Mexico.
More generally this dissertation challenges scholarly assessments of the United States as an isolationist nation during the mid-to-late nineteenth century, before the embrace of formal empire after the War of 1898. Though different groups of Americans would come to divergent conclusions about the foreign policy of the United States, a close analysis of U.S. efforts to reshape Mexico reveals an outward-looking and internationalist public that took seriously its self-image as a nation destined to transform the world.
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Jimenez, Teresa Moreno. "THE MEXICAN AMERICAN VIETNAM WAR SERVICEMAN: THE MISSING AMERICAN." DigitalCommons@CalPoly, 2015. https://digitalcommons.calpoly.edu/theses/1524.
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The Vietnam War brought many changes to society in that it soon became one of the most controversial wars in United States history. There was a tremendous loss of life as well as a rift in the nation with the rise of anti-war protest. Those drafted for the war primarily came from low-income and ethnic minority communities. While all who served deserve to be recognized, there is one group that has gone largely unrepresented in the history of the war. Mexican American serviceman served and died in large numbers when compared to their population. In addition, they also received high honors for their valor in the battlefield. Yet, the history of the war has been largely focused on the experience of the Anglo and Black soldier. This is due in part to the existing black-white paradigm of race that has existed in United States society, which places all other ethnic minority groups in the margins of major historical events. Biased Selective Service Boards contributed to the already existing race and class discrimination that existed among the elite class in society.
This study utilizes interviews, oral histories, autobiographies and anthologies as its main source of information of Mexican American Vietnam War servicemen. Due to the lack of historical material in this area, most information on participation and casualty rates are estimates conducted by professors such as Ralph Guzman, from the University of Santa Cruz. Guzman took the number of Spanish surnamed casualties in the southwestern states to calculate an approximate number of total casualties. The major aim is to highlight the contribution of the Mexican American serviceman in Vietnam and to emphasize the patriotism that existed in the Mexican American community as much as it did in the Black and Anglo communities. By providing information in the area of American identity, race relations, the draft and volunteerism as well as the sacrifice of Mexican American lives at the time of the Vietnam War, this study hopes to initiate the inclusion of Mexican Americans in the general history of the war.
Keywords: Mexican American, Chicano/a, Selective Service , draft boards, whiteness, New Standards Men, Project 100,000, Lyndon Johnson, League of United Latin-American Citizens (LULAC), Medal of Honor, sacrifice, patriotism.
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Curry, Benjamin Asher Flammang, and Benjamin Asher Flammang Curry. "Cattle in the Garden: An Environmental and Archaeological History of Ranching at Rancho Refugio - Wilder Ranch." Diss., The University of Arizona, 2018. http://hdl.handle.net/10150/626763.
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This dissertation addresses the ecological changes that occurred in 19th century California due to Spanish Colonial and Mexican Period cattle ranching. Grasslands in particular are often depicted as having been rapidly invaded by exotic Old World grasses. In addition, cattle ranching and ecological change are thought to be a factor in the decision making of Native Californians to enter the Spanish missions. Wilder Ranch California State Park, formerly known as Rancho Refugio, is used as a case study to explore these issues. Originally established as a rancho of Mission Santa Cruz, Wilder Ranch remained an operating ranch until the 1970s, and thus provides an excellent venue to explore the long- term effects of cattle ranching. To analyze the rate and intensity of grassland change at Wilder Ranch, a combination of zooarchaeological analysis, archaeobotanical analysis, historical records, and agent based modeling is used. These lines of evidence together indicate that grasslands were altered by exotic grasses, but not at the rate and intensity that is often suggested. In addition, analysis of baptismal records from nearby Mission Santa Cruz indicate that most local Native Californians had joined the mission before cattle herds had grown much in size, and before extensive ecological change is expected to have occurred. Instead, a combination of drought and social network collapse seem more influential in the decision of local Native Californians to join the mission.
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ABASCAL, SHERWELL RAULL Pablo. "Tepotzotlán : la institucionalización de un colegio jesuita en la frontera chichimeca de la Nueva España (1580-1618)." Doctoral thesis, 2015. http://hdl.handle.net/1814/40743.
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Defence date: 21 September 2015Examining Board: Professor Antonella Romano, EUI- Centre Alexandre Koyré/EHE tesis EUI); Professor Jorge Flores, EUI; Professor Juan Carlos Estenssoro Fuchs, Université de Paris 3; Professor Perla Chinchilla Pawling, Universidad Iberoamericana.
Why write another thesis about a Jesuit college? Much has already been written, but generally about colleges divorced from their environment, isolated from the society, geography, cultural and political landscape to which they belong. The current thesis instead looks at how a Jesuit college was shaped by, and, indeed, shaped its environment. The case study, set at a time when early modern Catholicism and colonial empires were making inroads into overseas territories, looks at the early modern Jesuit college of Tepotzotlán, a town situated in a non-European context in what is today central Mexico. This dissertation explores the different factors influencing what might be called the institutionalization of the Jesuit college of Tepotzotlán, between 1580 and 1618. The timeline starts with the Jesuits' arrival in the town, and finishes with the acquisition of the doctrina of Tepotzotlán, this being the moment when the Jesuits acquired the spiritual monopoly of the town. Beginning with the school's initial aims, the thesis studies how it evolved over time, and how this evolution was influenced by geographical, political, historical, and social factors. The geographical factor is crucial; indeed, I analyze the geographical particularities that led the Jesuits to choose the town of Tepotzotlán to open this particular school. It is, for example, clear that the Jesuits chose Tepotzotlán precisely because it bordered on two different cultural areas, with two different Indian social groups (Mexican and Otomí), as well as other groups such as Spaniards and black slaves. This geographical particularity allowed the Jesuits to work with all the groups at one time. Moreover, the Jesuits also used the town as a bridge in order to ease its expansion into the north of the Viceroyalty. Besides geographical, there were, as mentioned, also political, historical and social factors. The thesis explores political institutions' role in institutionalizing the school, both inside and outside New Spain, and the tensions among them. It examines different actors and voices that were engaged in the configuration of the project in the foundation of Tepotzotlán, thus going beyond the local context and putting the evolution of the institutionalization of the college into a wider perspective.
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Coughlin, Gail. "Our Souls are Already Cared For: Indigenous Reactions to Religious Colonialism in Seventeenth-Century New England, New France, and New Mexico." 2020. https://scholarworks.umass.edu/masters_theses_2/898.
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This thesis takes a comparative approach in examining the reactions of residents of three seventeenth-century Christian missions: Natick in New England, Kahnawake in New France, and Ohkay Owingeh, New Mexico in New Spain, to religious colonialism. Particular attention is paid to their religious beliefs and participation in colonial warfare. This thesis argues that missions in New England, New France, and New Mexico were spaces of Indigenous culture and autonomy, not due to differing colonial practices of colonizing empires, but due to the actions, beliefs, and worldviews of Indigenous residents of missions. Indigenous peoples, no matter which European powers they interacted with, reacted to Christian worldviews that permeated all aspects of European colonial cultures.
Books on the topic "Missions – Mexico – History"
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E, Sheridan Thomas, ed. The Franciscan missions of northern Mexico. New York: Garland Pub., 1991.
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A new era in old Mexico. Nashville, Tenn: M.E. Church, South : Smith & Lamar [agents], 1990.
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L, Kessell John, and Hendricks Rick 1956-, eds. The Spanish missions of New Mexico. New York: Garland, 1991.
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Drost, T. Wynn. Orchestrating revival: A story of missions in Mexico. Hazelwood, MO: Word Aflame Press, 1996.
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Twilight of the mission frontier: Shifting interethnic alliances and social organization in Sonora, 1768-1855. Stanford, Calif: Stanford University Press, 2012.
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H, Jackson Robert, ed. The Spanish missions of Baja California. New York: Garland Pub., 1991.
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Velazco, José Luis. Mexico, labyrinth of faith. [New York]: General Board of Global Ministries, The United Methodist Church, 2002.
Find full textBook chapters on the topic "Missions – Mexico – History"
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Moran, Katherine D. "Making Parallel Histories out of Spanish Missions." In The Imperial Church, 81–106. Cornell University Press, 2020. http://dx.doi.org/10.7591/cornell/9781501748813.003.0004.
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This chapter explores the mission celebrations that developed in Southern California, among newly arrived Anglo settlers and tourists, and between the 1880s and World War I. It talks about mission writers who celebrated the Spanish Franciscans that were led by Junípero Serra and founded missions in the late eighteenth and early nineteenth centuries. It also argues that the celebrations in the Midwest elevated Catholic missionaries to the status of regional and national founding fathers in ways that naturalized U.S. territorial expansion. The chapter mentions the Serra celebrations that contended with the recent history of violence in Southern California. It describes the war with Mexico and ongoing violence against Mexicans, as well as the murder and displacement of Native Americans.
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Graziano, Frank. "St. Joseph Apache Mission, Mescalero." In Historic Churches of New Mexico Today, 176–205. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190663476.003.0007.
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The chapter opens with discussion of native Catholicism among the Apache, and of the syncretic church imagery epitomized by the Apache Christ behind the altar. The discussion then pursues the “rebuild my church” mandate that St. Francis received in a vision and the application of the same by Franciscans and others who undertook the restoration of the huge stone church and the congregation in Mescalero. The discussion of a trainee program at this and other sites introduces a section regarding the influence of church restoration on the alcoholism and sobriety of one of the workers. The chapter then discusses the difficulties of transition from Franciscan to diocesan pastorship. It concludes with a historical section on the freed Chiricahua prisoners of war who settled at Mescalero, and on Father Albert Braun, whose vision and initiative resulted in the construction of St. Joseph. The chapter includes a visiting guide.
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Graziano, Frank. "Mission Churches of Mora County." In Historic Churches of New Mexico Today, 206–40. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190663476.003.0008.
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The chapter opens with discussion of the restoration of San Rafael in La Cueva as an illustration of how a few committed mayordomos (church caretakers) are struggling to save churches that have little parish and archdiocese support. Several interviewed mayordomos comment on the topic and explain the reasons for their commitment. The following section discusses the relations of church restoration to tradition, to community identity, and to social bonding, among other factors. The chapter also explores parish and archdiocese attitudes toward historic village churches in the context of depopulation and reduced congregations. Obsolescence of the churches is being accelerated by centralization of masses and sacraments, and by displacement of the cost of mission maintenance and insurance to the villages. The chapter concludes with a visiting guide.
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Graziano, Frank. "St. Joseph Mission Church, Laguna Pueblo." In Historic Churches of New Mexico Today, 72–99. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190663476.003.0003.
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The chapter opens with a detailed presentation of the church and altar, as described by Laguna informants. Also discussed in this context are the dipping of St. Joseph images in the San José River to bring rain, and Laguna’s request for a Franciscan mission around 1700. The experience of visiting the midnight mass and native dances on Christmas Eve is then described, with supporting observations from historical sources, and is followed by similar, detailed exposition of the annual September 19 feast-day events. Canes of power and the loss of one of these at Laguna are also discussed. The bulk of the chapter treats parallel religions—the simultaneity but (usually) separateness of native religion and Catholicism at Laguna. The chapter concludes with presentation of the factionalism and emigration that resulted when Laguna was divided by competition between Catholics and Presbyterians. A visiting guide is included.
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Graziano, Frank. "Churches along the Southern Río Grande." In Historic Churches of New Mexico Today, 159–75. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190663476.003.0006.
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After a brief survey of the historic churches in Tomé, Socorro, and surrounding areas, the chapter focuses on Our Lady of Purification (Nuestra Señora de la Candelaria) in Doña Ana. The emphasis is on the restoration of the church in the 1990s, and on the training program for at-risk youth that provided restoration workers. Attitudes toward adobe restoration among local parishioners are also treated. As this tour continues southward it encompasses, among other churches, San José in La Mesa, where depopulation combined with Mexican immigration has changed the nature of the congregation. The Mission Trail in El Paso is also briefly mentioned. Visiting information is integrated throughout the chapter.
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Harvey, David. "Freedom’s Just Another Word . . ." In A Brief History of Neoliberalism. Oxford University Press, 2005. http://dx.doi.org/10.1093/oso/9780199283262.003.0005.
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For any way of thought to become dominant, a conceptual apparatus has to be advanced that appeals to our intuitions and instincts, to our values and our desires, as well as to the possibilities inherent in the social world we inhabit. If successful, this conceptual apparatus becomes so embedded in common sense as to be taken for granted and not open to question. The founding figures of neoliberal thought took political ideals of human dignity and individual freedom as fundamental, as ‘the central values of civilization’. In so doing they chose wisely, for these are indeed compelling and seductive ideals. These values, they held, were threatened not only by fascism, dictatorships, and communism, but by all forms of state intervention that substituted collective judgements for those of individuals free to choose. Concepts of dignity and individual freedom are powerful and appealing in their own right. Such ideals empowered the dissident movements in eastern Europe and the Soviet Union before the end of the Cold War as well as the students in Tiananmen Square. The student movements that swept the world in 1968––from Paris and Chicago to Bangkok and Mexico City––were in part animated by the quest for greater freedoms of speech and of personal choice. More generally, these ideals appeal to anyone who values the ability to make decisions for themselves. The idea of freedom, long embedded in the US tradition, has played a conspicuous role in the US in recent years. ‘9/11’ was immediately interpreted by many as an attack on it. ‘A peaceful world of growing freedom’, wrote President Bush on the first anniversary of that awful day, ‘serves American long-term interests, reflects enduring American ideals and unites America’s allies.’ ‘Humanity’, he concluded, ‘holds in its hands the opportunity to offer freedom’s triumph over all its age-old foes’, and ‘the United States welcomes its responsibilities to lead in this great mission’. This language was incorporated into the US National Defense Strategy document issued shortly thereafter.
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Pfeifer, Michael J. "La Placita and the Evolution of Catholic Religiosity in Los Angeles." In The Making of American Catholicism, 92–130. NYU Press, 2021. http://dx.doi.org/10.18574/nyu/9781479829453.003.0005.
Full textAbstract:
In 1814 a Franciscan priest, Fray Luis Gil y Taboada, laid the cornerstone for a church at the founding plaza of Los Angeles, at the site of the original “sub-mission” chapel established by the Spanish in 1784. Originally intended to serve mixed-race settlers of the Los Angeles pueblo, La Iglesia de Nuestra Señora de los Ángeles (the Church of Our Lady of Angels), nicknamed the Plaza Church or La Placita, became the focal point of Catholic culture in Los Angeles—and of the mediation of cultural relationships between Hispano-descended Catholics and the largely Protestant Americans who migrated into Southern California after American annexation in 1846. The evolving social and cultural matrix of worship at La Placita has charted many shifts amid the creative persistence of Mexican Catholic religiosity. La Placita’s history suggests both significant variation around the West in the development of Catholic cultures and the ways in which the American West diverges dramatically from a model of American Catholic history predicated on nineteenth-century European Catholic immigration and institution building.
Reports on the topic "Missions – Mexico – History"
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Raymond, Kara, Laura Palacios, Cheryl McIntyre, and Evan Gwilliam. Status of climate and water resources at Chiricahua National Monument, Coronado National Memorial, and Fort Bowie National Historic Site: Water year 2019. National Park Service, May 2022. http://dx.doi.org/10.36967/nrr-2293370.
Full textAbstract:
Climate and hydrology are major drivers of ecosystems. They dramatically shape ecosystem structure and function, particularly in arid and semi-arid ecosystems. Understanding changes in climate, groundwater, and water quality and quantity is central to assessing the condition of park biota and key cultural resources. The Sonoran Desert Network collects data on climate, groundwater, and surface water at 11 National Park Service units in southern Arizona and New Mexico. This report provides an integrated look at climate, groundwater, and springs conditions at Chiricahua National Monument (NM), Coronado National Memorial (NMem), and Fort Bowie National Historic Site (NHS) during water year (WY) 2019 (October 2018–September 2019). Overall annual precipitation at Chiricahua NM and Coronado NMem in WY2019 was approximately the same as the normals for 1981–2010. (The weather station at Fort Bowie NHS had missing values on 275 days, so data were not presented for that park.) Fall and winter rains were greater than normal. The monsoon season was generally weaker than normal, but storm events related to Hurricane Lorena led to increased late-season rain in September. Mean monthly maximum temperatures were generally cooler than normal at Chiricahua, whereas mean monthly minimum temperatures were warmer than normal. Temperatures at Coronado were more variable relative to normal. The reconnaissance drought index (RDI) indicated that Chiricahua NM was slightly wetter than normal. (The WY2019 RDI could not be calculated for Coronado NMem due to missing data.) The five-year moving mean of annual precipitation showed both park units were experiencing a minor multi-year precipitation deficit relative to the 39-year average. Mean groundwater levels in WY2019 increased at Fort Bowie NHS, and at two of three wells monitored at Chiricahua NM, compared to WY2018. Levels in the third well at Chiricahua slightly decreased. By contrast, water levels declined in five of six wells at Coronado NMem over the same period, with the sixth well showing a slight increase over WY2018. Over the monitoring record (2007–present), groundwater levels at Chiricahua have been fairly stable, with seasonal variability likely caused by transpiration losses and recharge from runoff events in Bonita Creek. At Fort Bowie’s WSW-2, mean groundwater level was also relatively stable from 2004 to 2019, excluding temporary drops due to routine pumping. At Coronado, four of the six wells demonstrated increases (+0.30 to 11.65 ft) in water level compared to the earliest available measurements. Only WSW-2 and Baumkirchner #3 have shown net declines (-17.31 and -3.80 feet, respectively) at that park. Springs were monitored at nine sites in WY2019 (four sites at Chiricahua NM; three at Coronado NMem, and two at Fort Bowie NHS). Most springs had relatively few indications of anthropogenic or natural disturbance. Anthropogenic disturbance included modifications to flow, such as dams, berms, or spring boxes. Examples of natural disturbance included game trails, scat, or evidence of flooding. Crews observed 0–6 facultative/obligate wetland plant taxa and 0–3 invasive non-native species at each spring. Across the springs, crews observed six non-native plant species: common mullein (Verbascum thapsus), spiny sowthistle (Sonchus asper), common sowthistle (Sonchus oleraceus), Lehmann lovegrass (Eragrostis lehmanniana), rabbitsfoot grass (Polypogon monspeliensis), and red brome (Bromus rubens). Baseline data on water quality and water chemistry were collected at all nine sites. It is likely that that all nine springs had surface water for at least some part of WY2019, though temperature sensors failed at two sites. The seven sites with continuous sensor data had water present for most of the year. Discharge was measured at eight sites and ranged from < 1 L/minute to 16.5 L/minute.