Texas in 1776: Tejanos

Texas in 1776: Tejanos where we came from

Guest Commentary

By Ben Figueroa/Kingsville Record/7/11/10


The American Declaration of Independence established the incorporation of the United States of America as we know it today. It was a time of strife, risk, determination, commitment, and the creation of the doctrine that all men are created equal.
While we know much about the circumstances revolving around the American Revolution for independence, little has been written about the state of affairs in 1776 Texas and how the “Tejanos,” people of mixed Spanish and Indian blood, contributed to the American revolution and what the developments in Texas were at that time. By the evidence, the northern frontier of Texas that the Spaniards called “Tejas” was occupied with expeditions, presidios, missions, and ranches as early as 1689. The following is a historical account of events in Texas between 1689 and 1776. Comparatively, significant colonization was occurring in Texas as it was in the thirteen colonies during the 1700s.

The colonization of the New World was set with Columbus in 1492 when he landed in Santo Domingo. Later the conquest of the Aztecs by Cortez brought the Spaniards to the mainland of Mexico. Soon after the Spaniards began moving north and south of Mexico exploring and colonizing territories for the King of Spain. Cabeza de Vaca traveled through Texas in 1528 after the fatal wreck of the Narvaez expedition and after constructing make shift boats to return to Florida; they landed at or near Galveston. Cabeza de Vaca and three Spaniards survived the ordeal and made it back to Mexico City. By 1686, Governor Alonso de Leon was exploring Texas in search of the French explorer La Salle. It was on one of de Leon’s expeditions into Texas that he landed on the south side of Baffin Bay here in Kleberg County. In 1687 De Léon became governor of Coahuila. Three years later he and Father Massanet, a Franciscan, cooperated in founding the first Spanish mission in East Texas, San Francisco de los Tejas, at a site in the area of present Augusta, Texas. De León, an explorer of early Spanish Texas, entered Texas on five expeditions that laid the ground work for future colonization. He is credited with being an early advocate for the establishment of missions along the frontier, and he blazed much of the Old San Antonio Trail on his expeditions.

By 1718 the presidio at San Antonio had been established and within thirteen years rancherias and Missions were established around San Antonio. The Spaniards by virtue of controlling the land known as “Tejas,” adopted from the Tejas Indians, wanted to protect the northern frontier from the French and English. Consequently, during this time they undertook the development of presidios across the Southwest that actually extended from California to East Texas. In 1767 there were 24 presidios in the northern frontier of Spain. (Bolton) One event that had a long lasting impact on the colonization of Texas was the Marques de Rubi’s inspection of the Texas frontier. In 1765 the King of Spain issued orders for a general inspection of the entire frontier from California to Texas to be carried out by the Marques de Rubi, Field Marshall in His Majesty’s Army. His order was to report on the status of each presidio, locations, condition of the garrison, price of commodities sold to soldiers, fairness in light of changed conditions, and to make appropriate recommendations to the King. Rubi was given particular detailed instructions regarding the presidios in Texas that included condition of the each garrison and defense of each fort. He was to examine the following presidios: San Jose del Paso de Rio Norte, Royal Presidio of San Saba, Los Adaes and Natchitoches in East Texas, Presidio Nuestra Senora de Loreto at La Bahia, and make recommendations to move them to new locations or close them. Rubi set out on his expedition to Texas on March 18, 1766 from Mexico City. (Castaneda)

On July 7, Rubi passed through the Missions of Santa Anna and San Geronimo of the Concho and Taraumare Indians and on July 9 passed through the Mission San Francisco de los Conchos. He traveled through the pueblos of San Lorenzo, Real de San Antonio de Senecu, San Antonio del La Isleta, Purisima Concepcion Del Socorro, and Hacienda de los Tiburcios all in New Mexico. He then headed towards El Paso to begin the inspection of the Tejas frontier. He began at Presidio de Santa Rosa and from there to San Saba. Near Santa Rosa the expedition crossed the Rio de Sabinas at a point called Zenzontle (mocking bird) in Coahuila. On July 14, the crossed the Rio Grande near the present day site of Del Rio and traveled to Las Moras Creek. On the next day they passed close to present day Brackettville in Texas. On July 18, the crossed the Cibolo Creek and on to the Mission of Nuestra Senora de la Candelaria near where the upper Nueces flows. Then they traveled to the Mission San Lorenzo de la Cruz located east of the Nueces. They left thirty men at the Mission for future protection. Next he passed present day Barksdale to the headwaters of the Nueces near present day Rockspring. They continued and reached the Chanas River now called the Llano near Junction and then to the Presidio San Saba. From San Saba they trekked to San Antonio and from San Antonio to Los Adaes or Presidio of Nuestra Senora del Pilar de los Adaes.

On this route Rubi’s expedition crossed the Guadalupe River, somewhere below present day Gonzalez, crossed Cleto Creek, Cuervo Creek, Rosal Creek, Los Ramitos and San Esteban Creeks very near present day Yoakum. They traveled through Washington-on-the- Brazos where the Xarname Indians lived. They crossed the Trinity River and on to Castanas, Santa Coleta, and San Pedro Creeks where the Tejas Indians were located. They reached Los Ais Mission on September 7 where the Ais Indians lived. Then they traveled to the Presidio de San Agustin de Ahumada where the Orcoquisacs Indians lived and where the Mission Nuestra Senora de la Luz was located. From here Rubi traveled back to La Bahia in Goliad, not stopping in San Antonio, where the Presidio Nuestra Senora de Loreto de la Bahia is located. Two Missions were located at La Bahia, Nuestra Senora del Rossario and Espiritu Santo. There were forty six families living around the area and the garrison consisted of fifty soldiers. Mission Espiritu Santo had 23 families or 93 persons living there and Mission Rosario had 71 baptized Indians living there.

Three Zacatecan missionaries were in charge of the two missions. From La Bahia Rubi traveled to San Juan Bautista passing through present day Sandia and San Diego in Duval County where the Captain of Laredo had a ranch with cattle. He arrived in Laredo where he observed about sixty “jacales” huts and an equal number of families under the administration of a captain subject to the Governor of Nuevo Santander. Nuevo Santander extended to the Nueces River and down to the Rio Grande. The year was 1767. (Castaneda) Rubi had traveled about seven thousand miles on this inspection and visited twenty four presidios and various Missions on the northern frontier of New Spain from the Gulf of California to Los Adaes in present day Louisiana close to Natchitoches. They crisscrossed the frontier from the west coast to Santé Fe, back to Chihuahua and Sonora, then to El Paso, back to San Juan Bautista to San Saba, then to San Antonio. Then to Los Adaes, to Orcoquisac, Espiritu Santo in Goliad, to Laredo and eventually back to Mexico City with his report. Basically Rubi found the Presidios in deplorable conditions and recommended changes and consolidations in order to better colonize and protect the northern frontier. (Castaneda) It is clear that this expedition began the reorganization of frontier Texas that eventually resulted in the full colonization of San Antonio, Nacogdoches, Goliad, Laredo, and El Paso. Rubi’s expedition describes the twenty four presidios and various missions in frontier Texas as early as 1767 that showed an extensive occupation of the Texas frontier. (Castaneda)

Comparatively, during this time in the American colonies, the colonials were dealing with a mother country that needed revenue to support their government operations in the colonies. It was a time of strife and unrest for the colonials of America. Between 1764 and 1767, the British were busy imposing several tariffs on the American Colonists that included the Sugar Act, Currency Act, Stamp Act, Quartering Act, Declaratory Act, and the Townshend Revenue Act that were the prelude to the American Colonists becoming dissatisfied with an England that imposed taxation without representation. On April 19, 1775 the Minutemen and Redcoats clashed at Lexington and Concord where the shot heard around the world marked the beginning of the American Revolutionary War. The Spanish Missions in Texas along with the presidios during this time made up a series of religious outposts established by Spanish Catholic Dominicans, Jesuits, and Franciscans to spread the Christian doctrine among the local Native Americans, but with the added benefit of giving Spain a strong hold on the Texas frontier . The missions introduced European livestock, fruits, vegetables, and industry into the Texas region. In addition to the presidio (fort) and pueblo (town), the mission was one of the three major agencies employed by the Spanish crown to extend its borders and consolidate its colonial territories. In all, twenty-six missions were maintained for different lengths of time within the future boundaries of the state.

Since 1493, Spain had maintained a number of missions throughout New Spain (Mexico and portions of what today are the Southwestern United States) in order to facilitate colonization of these lands. (Ashford) (Chipman)
Another significant colonization effort prior to Rubi’s expedition was Jose de Escandon’s colonization of the Rio Grande that resulted in land grants called “Las Porciones.” José de Escandón, South Texas colonizer is known as the colonizer and first governor of the colony of Nuevo Santander, which covered most of South Texas and parts of northern Mexico. He was instrumental in founding the colonies of Camargo, Reynosa, Mier, and Revilla, Laredo and Nuestra Señora de los Dolores Hacienda on the Rio Grande. In 1746 Escandón was commissioned to inspect and survey the area between Tampico and the San Antonio River. In January 1747 he sent seven divisions into the area, and in October he presented a colonization plan. Escandón was made governor and captain general of Nuevo Santander on June 1, 1748.
In 1749 he was made Count of Sierra Gorda and Knight of the Order of Santiago by Fernando VI. The first two colonies established by Escandon were Camargo (founded on March 5, 1749) and Reynosa (March 14, 1749). On August 22, 1750, Escandón granted José Vázquez Borrego fifty sitios for the founding of Dolores, and on October 10 he sent Vicente Guerra to set up Revilla, twenty leagues northwest of Camargo. On March 6, 1753, Escandón founded the town of Mier, and in 1755 he granted permission to Tomás Sánchez de la Barrera y Garza to found Laredo, the largest and most successful permanent Spanish settlement in Southwest Texas. After the appointment of a royal commission in 1767, the settlers of Nuevo Santander were assigned the land grants called “Porciones” all located on the north side of Rio Grande that is now part of South Texas and the coastal bend.

These land grants were made to residents of the colonies of the Rio Grande that began the colonization of South Texas from the Rio Grande to the San Antonio River. (Scott) In addition to the many presidios and missions established in Texas cattle ranching was brought into Texas by the Spaniards and played an important economic development role for the early Spanish colonists of Texas. In the late 1690s the Spaniards brought stock to Texas with their extensive expeditions. Cattle and horses often left an expedition and over time caused large herds to form in South Texas. Ranching first began with the Missionaries coming to Texas and organizing livestock during the early 1700s. As the Spanish missions were established, ranching was taken up by locals, including Tomás Sánchez de la Barrera y Garza, Antonio Gil Ibarvo, and Martín De Léon. A major point of trade for cattle raisers was the market in New Orleans. The Spanish government also encouraged the cattle industry in the Coastal Bend, where liberal land grants often developed into feudal estates. Huge tracts were awarded to those who, like Tomás Sánchez at Laredo, owned horses, cattle, and sheep and had the employees to handle the trade. Many ranches in South Texas predate the American Revolution.

At first, Spain severely restricted commerce, but during the brief Spanish rule of Louisiana (1763– 1803), barriers to trade were relaxed, and Texas cattlemen found a wider outlet for their animals to the east. However, Indian raids in South Texas increased in scope and intensity, forcing many rancheros to leave their herds behind and flee to nearby settlements for protection. By 1776 cattle ranches were well established particularly around the San Antonio and Goliad areas that was a breakthrough for Americans fighting their revolution for independence from the British. (Ashford) (Chipman) It was in 1769 that Bernardo de Gálvez was commissioned to go to the northern frontier of New Spain, where he soon became commandant of military forces in Nueva Vizcaya and Sonora. He led several major expeditions against Apaches, whose depredations seriously crippled the economy of the region. During campaigns along the Pecos and Gila rivers in 1770–71, he was wounded twice but gained military experience that proved invaluable a few years later. The name Paso de Gálvez was given to a crossing on the Pecos River where Gálvez led his troops to victory in a fight with the Apaches. In 1776 he was transferred to the far away province of Louisiana and promoted to colonel of the Louisiana Regiment. On January 1, 1777, he succeeded Luis de Unzaga as governor of Louisiana. (Thonhoff)

Before Spain entered the American Revolutionary War, Gálvez was instrumental in providing needed aid to the American colonists. He communicated with Patrick Henry, Thomas Jefferson, and personally received their emissaries, Oliver Pollock and Capt. George Gibson, and responded to their requests by securing the port of New Orleans so that only American, Spanish, and French ships could move up and down the Mississippi River an important strategic move. Through the Mississippi great amounts of arms, ammunition, military supplies, and money were delivered to the American colonists under George Washington. Spain formally declared war against Great Britain on June 21, 1779, and King Carlos III commissioned Gálvez to raise a force and proceed against the British along the Mississippi River and the Gulf Coast. In order to feed his troops, Gálvez sent an emissary, Francisco García, with a letter to Texas governor Domingo Cabello y Robles requesting the delivery of Texas cattle to Spanish forces in Louisiana. Between 1779 and 1782, over 10,000 cattle were rounded up on ranches belonging to citizens and missions of Bexar and La Bahía.
Providing escorts for these herds were soldiers from Presidio San Antonio de Béxar, Presidio La Bahía, and El Fuerte del Cíbolo, and several hundred horses were also sent along for artillery and cavalry purposes. Gálvez, with 1,400 men, in the fall of 1779 defeated the British in the battles at Manchac, Baton Rouge, and Natchez. On March 14, 1780, Gálvez, with over 2,000 men, captured the British stronghold of Fort Charlotte at Mobile. The climax of the Gulf Coast campaign occurred the following year when Gálvez directed a joint land-sea attack on Pensacola, the British capital of West Florida. He led more than 7,000 men in the siege of Fort George in Pensacola before its capture on May 10, 1781. On May 8, 1782, Gálvez and his Spanish forces captured the British naval base at New Providence in the Bahamas. After the fighting, Gálvez helped draft the terms of the treaty that ended the war, and he was cited by the American Congress for his aid during the conflict.

After the peace accords in April 1783, General Gálvez, accompanied by his wife, the former Marie Felice de Saint-Maxent Estrehan of New Orleans, and two infant children, returned to Spain. (Thonhoff) Texas in 1776 was made up of a reorganized system of presidios, missions, pueblos, and ranches that contributed to the victory of the American Colonist’s independence from England. It was the beginning of the effective colonization of Texas and the “Tejanos” of the time set the pace for a dynamic Texas that began with cattle ranching and agriculture as its major industries. Many of the families from the Escandon colonies Dolores, Revilla, Camargo, Laredo, and Mier migrated from their “Porciones” and moved north to work on some of the larger ranches established after 1845. “Tejanos” are unique in that we can truly celebrate July 4 as part of the American fight for Independence from England. Descendants of those who fought alongside Galvez in the American Revolution are still living in Texas today and so are the descendants of many families who helped send beef and commodities to help the American Colonists gain their independence from England.

The year 1776 was an important year for Tejanos as they joined the ranks of the American colonists to fight the British that were holding Americans hostage without representation. In 1776 my ancestors were living on “Porcion 66” near present day Rio Grande City and some had already migrated to the San Antonio area and beyond.
Join us for the next meeting of Descendants of Spanish Colonial America to be announced where we will discuss Tejanos: where we came from.

Bibliography:
1.Castaneda, Carlos E., Our Catholic Heritage in Texas, 1519-1936, 6 Vols, Arno Press, NY, 1976.
2. Thonhoff, Robert H., The Texas Connection with the American Revolution (Burnet, Texas: Eakin Press, 1981).
3.Bolton, Herbert E, Athanase de Mezieres and the Louisiana- Texas Frontier, 1768-1780, Cleveland, 1914, Vols. I&II.
4. Ashford, John, Spanish Texas, Pemberton Press, NY, 1971.
5.Scott, Florence J., Historical Heritage of the Lower RNioa yGlroarn Cdoe,. , S1a9n3 7A. ntonio, The
6. Seabury Collection, Francis William, Sid Richardson Library, University of Texas, Austin, Texas, 78713.
7. Chipman, Donald E., Spanish Texas, 1519-1821. Austin, University of Texas Press, 1992.

Enrique Vela

**Special thanks to Juan Soliz for making this readily available to us.

Enrique Vela
El Rey del Chotis

Enríque Vela, one of the pioneer accordionist of South Texas was born at Rancho Palomas in Sarita, Texas, on May 28, 1922 to Refúgio and Silvéria Fuentes de Vela. Rancho Palomas was part of the Kennedy ranch where Refugio worked.
In 1929 the family moved to Rancho Gallina Blanca, which was owned by Chester Christopher, and was located west of the Naval Air Station in Kingsville. While there Enrique would make guitars out of cigar boxes and attach strings for the chords.

In 1937, he started playing the real guitar and teamed up with Fortunato Mendiola, an accordionist, to form a duo. Their first professional engagement was at a wedding at Rancho Sta. Julia, which was by Agua Dulce. Vela later teamed up with Ambrósio Vasquez, another accordionist.

In 1940 Enrique learned to play the accordion, and he and Tomas Garza teamed up as a duo from 1940-1946. They would play at dances in Kingsville, Sarita, Riviera, and Bishop. In Kingsville they played at Salon Solis, in Riviera at Salon Ruiz, and at Loyola Beach at the Ranch belonging to Simón Perez. They would play from 8:00 P.M. until 4 or 5 A.M. The rate for an all-nighter was $1.25.

In 1941 Enrique married Margarita Hinojosa. They had four sons and two daughters.
At the end of 1946, Vela formed a duo with Marcos Garcia of Alice. In 1947 they moved to San Antonio and worked there until 1952 playing at clubs, weddings, dance halls, and other family gatherings. While there in 1948, they recorded their first record with Discos De Los Santos. Some of the most popular polkas were, “Viva La Curva”, “Eres Alta y Delgada”, “Tierra Blanca”, and “Una Mujer de Este Barrio”. Together they recorded with Ideal Records of Alice, Imperial Records of San Antonio, Torero Records of Corpus Christi, and Siesta Records of San Antonio.

In 1952, Vela moved back to Kingsville and the duo broke up. That didn’t stop him from performing though, as he started a conjunto. The group was called Enrique Vela y Su Conjunto.

In the mid 60’s Enrique’s sons started performing with him, as they all knew how to play an instrument. They toured the northern state of Michigan and even recorded there. They recorded for Pretty Good Fine Discos of Detroit. The songs were “Pretty Good Fine Polka”, and “Huerta de Oro”. Another label they recorded for was Del Rey, and the song they recorded was “Corrido de Detroit”. They would also perform in the surrounding smaller cities such as Pontiac, , St. John, and Lansing. One of the salones was owned by a former resident of Bishop, Pablo Garza, and it was located at Luna Pier, on the Michigan and Ohio border. Vela also toured in California and Florida.

When asked why he was given the title of “El Rey del Chotis” he said, “When I get requests I play what the people want, and in certain places they would request alot of Chotises. Some conjuntos would not play them as much and I would, so the people started calling me El Rey del Chotis.” One particular place that he recalled that loved to dance to chotises was at La Posta Ramireña, located between Alice and George West.

Enrique still has his conjunto with his sons, which are Juan- bajo sexto, Ruben- drums, Martin- bass, and Enrique on accordion. He has no plans to retire as long as he feels good and can still play. He would like for the younger musicians to continue playing conjunto music and not let the redova, vals, polka, chotis, and the mazurka fade away and be just a memory from the past.

This article appeared in “El Mesteño”, Volume II February 1999, Issue 17, page 18, and is copyright.
---------
Enrique was inducted into the Conjunto Music Hall of Fame in San Benito a few years back, as well at the Tejano Roots Hall of Fame in Alice.

Little known fact is that the Bernal Brothers of the famed Conjunto Bernal, started out as roadies with Enrique. Eventually they learned to play and went out on their own.

R.I.P Enrique Vela

Opening Up Borderland Studies: A Review of U.S.-Mexico Border Militarization Discourse

Opening Up Borderland Studies: A Review of U.S.-Mexico Border Militarization Discourse


An insightful essay on the state of Border studies. It's a bit dated (late 90's) but the points of view are still very relevant.

Enjoy!

EAIII

You Give Love A Bad Meme

I feel misogynistic in a poetic sense of the word. Like a cry against existence...

A turn against the fire of creation in a quest to stop the madness. I see the news and there is nothing but sadness in a world devoid of gladness. Why do we stake our claims on badness?

I feel misogynistic in a poetic sense of the word. Like a cry against existence...

Ennui is the chatter-Left? Right? Center? FINE!
But can see the tatter?
You're too old to thrive on flatter.
That's why you can't see what's the matter!

I feel misogynistic in a poetic sense of the word. Like a cry against existence...

Is this the message you want to send that neighborliness has no friend? Even Sodom & Gomorrah went that trend and we all know that fantastic end! Given our past, what I fear around the bend is a future we cannot defend!

I feel misogynistic in a poetic sense of the word. Like a cry against existence...

Dr. Ferguson Lecture

Texas A & M University-Kingsville's Annual Faculty Lecture will be held tonight at the Irma Rangel College of Pharmacy BLDG Room 115.

The lecture is called "Shadow Work" and the Making of the Modern World by Dr. Dean T. Ferguson, professor of history at TAMUK

"Factory workers were documented in labor history, guild members were noted in the history of the early modern period. These 'shadow workers' have hardly been mentioned at all."

"One of the main things I want people to leave the lecture with is an awareness of the variety of informal sector work that happens all around them."

"I also want them to learn that much of what we know about industrialization and the rise of the west is incomprehensible without these workers..."

"...I want the attendees to see that there are distinct parallels between today's informal sector and the shadow work of the 18th and 19th Centuries."

(Quotes cited from The Kingsville Record April 18, 2010 5A)

I will be attending this lecture. I will post some thoughts later.

EAIII

A Voice Amid the Wilderness

The most enduring image from the series Genesis: A Living Conversation is the image of the trapeze artist. While discussing faith and the story of Jacob, Roberta Hestenes mentions the image of the trapeze artist and how it informed her sense of faith. She said faith is not the fairly safe climb up the ladder or even the precarious swinging. It is when the moment comes to release from the safety and security of the swing and being willing, gutsy, and courageous enough to let go and take the hand of your partner on the other side.

This blog thing is a bit overwhelming, especially within the terms I've set. It is a cute little paradox too. A blog, by its very nature (given the time we live in) is daily and organic. The topics I've chosen to write about, on the other hand, require a lot of research. And given my procrastinatory nature, this could take months ;) Hence, the paradox: a blog languishing in research! Many times I've wanted to write something and have talked myself out of it because it doesn't fit the stated criteria. This is absurd! And it can no longer continue.

The best part of a blog is the dailiness of it and the willingness to be prolific! I do not want to create an online dairy but I do want to have a storehouse of thought. A narrative of my life even; I can't do that if I focus the blog so much that it misses large portions of my life. So this is me today, trying to find a voice in the bloggosphere. Trying to traverse the worlds of history and music and drumming to find a unified voice. My personal unified field theory.

This is where I let go of the swing ready to catch the hands of my readers.

Ghost From Writings Past

I wrote this back in 2006 on the anniversary of my mother's passing. I post it again today for two reasons: I felt I wanted to read it anew and this blog represents a fruition of this little piece. The last line "No one escapes the sweep of history" set a course for the way I understand history, not as a discipline but as a phenomenon of life; as a thing beyond us and from which we cannot escape (except through death of course). In this sense, one could almost use life and history interchangeably.

"...death is a part of life it's something we're all destined to do" -Ms. Gump

Have you ever asked yourself "how will I survive" after thus and such? The actual dynamic of your own experience is relative, of course, but the question is what's important, especially in the context of the loved one gone forever. In anticipation of a life-wrenching event we most always (at least I do) assume we'll either lose our mind or come eerily close to it. But I've come to learn that we humans have phenomenal capacity; that what we often see as insurmountable, in the end, turns out to be our greatest achievement and reason for renewing and becoming.

Six years ago I posed myself that question and not to my surprise my answer was "I can't." Well, here I am and of course I could! It's like in the bible when someone is blessed with the occasion of meeting God. The inevitable result is a different person with a new name and a new physical price to pay, like Jacob (now Israel) who limped ever after. Many are on this side of that occasion and many, like myself, were cast headlong over the event-horizon into that most bitter black hole. As often happens, profound beauty is tempered with the base alloy of tragedy and for me the phrase life goes on fits well within this precept. Life went on without her and still life pushes on with or without us. The best thing I have found to make the emptiness bearable is the radiance and immutability of memory for it is this that makes immortality possible. I must not douse the flame of her memory with the ocean of my sadness. No one escapes the sweep of history!

"In [my] stream of consciousness there's a river crying...You took away my hero will you take away my pain?...I'll carry on the best that I can without you here beside me" JP

Tom's Bumper Sticker Idea

I'm taking this over from one of my favorite blogs *The Musings of Thomas Verenna* (whose link you'll find to the right) because I think it's a great idea and I have his permission to do so! He writes,

I think that people should get bumper stickers for being wrong about things to brighten the mood a little. “I backed the wrong horse” will do fine. You can personalize it too: “I Backed the Wrong Horse: The World Will End in 2000″ or “I Backed the Wrong Horse: I Voted for Bush.”

Be fruitful and multiply O grand idea!

EAIII

The Road Ahead

It is an interesting experience to be sure. I had always figured to write a blog one must read a blog. And so before venturing into this, my first blog, I took it upon myself to see what was out there. Invariably, I came across many blogs that I thoroughly enjoyed only to find at reading's end that the last post was from a year ago! Time and again I have come across this experience and been left feeling shorted. Because, again, I enjoyed the writing.

My point is, it has been a month since my last post and it bothers me that one may have an experience, such as I have had on occasion, on my very own blog. Suffice it to say that because I've not written doesn't mean I'm not thinking about writing. And so, I wanted to update readers of this blog about various themes that have piqued my interest; themes that will constitute my blog posts for the coming months.

I've mentioned before that my primary reading experience has been within Christian origins, New Test. literature and so-called 2nd Temple Judaism. Obviously, the literature surrounding this subject has had a long history and is quite vast. So currently there is a lot of situation work being done; that is, trying to situate what we've learned in the last fifty years within the overall history of the field (i.e. relationship between newly translated texts like the Dead Sea scrolls or those found at Nag Hammadi and Christian origins, etc). It seems to me that kind of epistemology, as it were, is difficult to set aside. So as I turn to look at South Texas history, I can only conclude that my views are colored by this experience.

Theme I

Tejano historiography has had a generative period. Although it is but a slice of overall Chicano history, it has proved as formidable as any. Writers like Carlos E. Castaneda, Jovita Gonzalez, Felix D. Almaraz, Jr., Andres Tijerina, David Montejano and Jesus F. de la Teja (to name but a few) have set the foundation for all future work. They answered the call to establish the story of the Mexicans of Texas. Naturally, they set about articulating the roots from which the Tejanos grew. We can thank Drs. Castaneda and Tijerina (among others) for establishing clearly the Mexican aspect of Texas, that aspect of "change" that "the Anlgo-American underwent by the nineteenth century" for which "neither the plains nor the frontier could fully account." (Tijerina, 1994)

Chronicling, as it were, the Tejano emergence necessarily led to a focus on "the Tejano experience." This led to a full accounting of "Anglo attitudes toward Mexicans" in any given era of Texas history. Works by D. Montejano (Anglos & Mexicans in the Making of Texas) and A. De Leon (They Called Them Greasers) focused on shedding light on the issues. Additionally, providing a nuanced look into Tejano culture was a common concern. It seems to me that this remains the current situation: Seeking to solidify Tejano history and identity and desiring to bring the national civil rights movement to bare on the experiences of Mexicans in Texas with writings focused on racial and gender issues, particularly, but also with wider civil rights movements in mind.

So what's next? How does establishing our legitimate roots in Texas, chronicling racism and sexism, economic discrimination, political oppression and responses to that (LULAC, LA RAZA et al) inform our progression into the future? What does it mean to have successfully deconstructed a myth (Anglo superiority) and thereby construct a plausible future? Quite rightly, some have sought to transform the political process; by integrating what we know with what we do. As Montejano argues, racism becomes Racism when it is enacted by public policy. And so perhaps there is where we should focus our energies, as many have, on repairing, as it were, policy in education, health care, etc. This has been a long process, with failures, but many many successes as well.

Theme II

From the beginning I wanted to focus on Kingsville history because, although there are works available, most of it is wholly centered on the KR and its families and legacy. There is something inherently right and useful about this, after all, works on the Kings and Klebergs are essential to our history. But I would like to emphasize that although Kingsville began with the KR it does not end with it. Rarely do the structures look like the foundations on which they are built. It is with that understanding in mind that I wish to contribute my writings.

So for example, literature on Kingsville has still do deal with what Montejano calls the "geography of race," that spacial demarcation that separated Anglo, Mexican and African Americans. Railroads may have been the hallmark of progress for many but for many more still it was an iron sign of the times. And although there has been a good measure of intergration among the Anglo/Hispanic community, it is clear the legacy haunts us still.
There is also the broad ethnic mix unique to a South Texas town because of TAMUK: among others, from China, India and Pakistan. Do they live in a vacuum? Surely not! One need only look at the business sector to see their impact. How do they impact the social complexion of this city? I'm not absolutely sure but it seems a rather unique situation for a small Texas town; one that has an immense potential to explore.

As you can tell this is situation type work on a personal level! I look forward to exploring these issues in the context of my rubric "existentialism, modernity and the sweep of history." It seems to me that these three experiences are at the very core of humanity. So as we thrust forth into a new millenium where does Kingsville or Texas and the literature that surrounds them fit into the globalism of our time? Do we simply fall into the general pattern taken by all borderland civilizations that live next to a marketable river; that is to say a pattern of conquest and accomodation (Egypt and the Nile, Rome and the Tiber, England and the Thames so, therefore, Texas and the Rio Grande?) or are we a unique set of traditions from a very specific historical and cultural lineage that must deal with rapidly changing times in a search for self-determination? It's a little of both; something every one of our ancestors lived through and endured.

One who just sighed,

EAIII

The Distant Voice of my Mother

A most vivid memory I have of childhood are two bedtime poems my mother would sing to me. They are very short, only a few lines each, but along with the Our Father, these are the words I'd hear as I drifted into sleep.

ALLA ESTA LA LUNA

COMIENDO SU TUNA

TIRANDO LAS CASCARAS

EN UNA LAGUNA

This was more of a spoken poem but it had a definite melody to it.
In terms of form, it's a basic AABA rhyming pattern (i.e. Luna-Tuna-Cascaras-Laguna). The melody and cadence were accentuated by use of the elongated "U" (i.e. Luuuna-Tuuuna...Laguuuna) So it would sound like this:

ALLA ESTA LA LUUUNA

COMIENDO SU TUUUNA

TIRANDO LAS CASCARAS

EN UNA LAGUUUNA

To clarify, the word tuna refers to the bright red fruit that a nopal produces.

The other was more of a melodic jingle. It is more upbeat and jovial and I would consider it to be more kid friendly. The lyrics are as follows:

QUIEN ES EL QUE ANDO AQUI?

FUE CRI-CRI, FUE CRI-CRI.

Y QUIEN ES ESE SENIOR?

EL GRIO CANTOR!

The use of "cri-cri" is a reference to the song of a cricket. Merely reading the words gives a sense of the melody of the jingle. Incidentally, this was my first encounter with odd musical phrasing. The very last line "el grio cantor" is a stark triplet feel that abruptly breaks the 2/4 cadence of the jingle.

I don't know the origin of these song/poems. I imagine they are connected with ranch life as their spacial focus is nature, i.e the moon and the crickets. But that is pure speculation. I once received an email about them. The details of this person are lost to me now, as this was a few years ago, but she wrote to me and asked me about these songs. She too had grown up with them and had not heard them since childhood!

Headless Chickens and the Process of Change

It's like math. When holidays are celebrated, nostalgia for things past is necessarily a part. It usually takes the form of stories of a relative, usually deceased, and how they used to do it. This year was no different. I was reminded of a time when my mom would house and kill chickens. No joke. I suppose one conjures this being done on a ranch or at least a large acre of land, no! This was urban fowl butchery, or as urban as Kingsville can get.

It was when we lived on Warren street and we had a garage. On this occasion my mother acquired about 8 or 10 chickens which she kept there. The process by which she killed them is what makes the story so infamous. She would take hold of the unfortunate hen, grab a firm hold of its neck and proceed to violently twist and turn the body until the head ripped off. The bird would then run wildly and chaotically around the yard until, finally, the thing would collapse onto the ground; nerves still twitching from raging against the dying of its delicious light. Needless to say, us kids were amazed (disgusted?). It was the closest thing to ranch life that I had experienced. There even arose a legend among us, that with the blood dripping from the severed head, my mom would make a cross on the ground; and it is there that the chicken would finally rest.

She would then proceeded to pull the feathers off and cook the bird accordingly, usually for "Noodles." (a kind of chicken-n-dumplings but with long strands of noodle-think tagliatelle. Very popular in my family.)
This type of thing didn't happen often and this was one particularly memorable occasion (and there may have been more, like the time a pig was gutted, again, in our garage-different house. but that's another story). I now realize that it was the last vestiges of ranch life, preserved in my mother but lost to me and my siblings. It is almost inconceivable that any of us would go through this process. Even if we wanted "freshly killed" chicken, we would likely find other means of getting it. It is indicative of changing times; from rural to urban living, from ranch life to city life. Put sociologically, a time of acculturation.

The process of change is nothing new. Focusing on South Texas, one can see the process of change quite clearly. If we were to apply a generic periodization scheme (a fancy term historians use to place things into understandable chunks of time, i.e. Reconstruction, Dark Ages etc) we see that the indigenous period gave way to a colonial period which gave way to an autonomous republic which, ultimately, gave way to statehood into the "American colossus."

It is one thing to acknowledge (even understand) broad historical change and quite another thing to see it worked out in our daily lives. It's a reminder that not all change is sweeping and chaotic. Most changes in life takes place even beyond our awareness, while we're busy living. It is the small incremental changes that have the most lasting effect for our lives; changes as a result of decisions made and behaviours unlearned, like our willingness to remember an event such as the headless chickens running about our yard but not our willingness to practice it.

I end with a quote from Matteo Ricci (1552-1610), that Jesuit historian who opened China for us Westerners, because I think it is appropriate to the topic at hand. It reminds us that we make and change history on a daily basis!

It often happens that those who live at a later time are unable to grasp the point at which the great undertakings or actions of this world had their origin. And I, constantly seeking the reasons for this phenomenon, could find no answer than this, namely that all things (including those that at last come to triumph mightily) are at their beginnings so small and faint in outline that one cannot easily convince oneself that from them will grow matters of great moment -Historia, Fonti Ricciane