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Little has been written about the colonists sent by Spanish authorities to settle the northern frontier of New Spain, to stake Spain’s claim and serve as a buffer against encroaching French explorers. "Los Paisanos," they were called - simple country people who lived by their own labor, isolated, threatened by hostile Indians, and restricted by law from seeking opportunity elsewhere. They built their homes, worked their fields, and became permanent residents - the forebears of United States citizens - as they developed their own society and culture, much of which survives today.
Charles Montgomery's compelling narrative traces the history of the upper Rio Grande's modern Spanish heritage, showing how Anglos and Hispanos sought to redefine the region's social character by glorifying its Spanish colonial past. This readable book demonstrates that northern New Mexico's twentieth-century Spanish heritage owes as much to the coming of the Santa Fe Railroad in 1880 as to the first Spanish colonial campaign of 1598. As the railroad brought capital and migrants into the region, Anglos posed an unprecedented challenge to Hispano wealth and political power. Yet unlike their counterparts in California and Texas, the Anglo newcomers could not wholly displace their Spanish-speaking rivals. Nor could they segregate themselves or the upper Rio Grande from the image, well-known throughout the Southwest, of the disreputable Mexican. Instead, prominent Anglos and Hispanos found common cause in transcending the region's Mexican character. Turning to colonial symbols of the conquistador, the Franciscan missionary, and the humble Spanish settler, they recast northern New Mexico and its people.
In this book, Mireya Loza sheds new light on the private lives of migrant men who participated in the Bracero Program (1942–1964), a binational agreement between the United States and Mexico that allowed hundreds of thousands of Mexican workers to enter this country on temporary work permits. While this program and the issue of temporary workers has long been politicized on both sides of the border, Loza argues that the prevailing romanticized image of braceros as a family-oriented, productive, legal workforce has obscured the real, diverse experiences of the workers themselves. Focusing on underexplored aspects of workers' lives--such as their transnational union-organizing efforts, the sexual economies of both hetero and queer workers, and the ethno-racial boundaries among Mexican indigenous braceros--Loza reveals how these men defied perceived political, sexual, and racial norms. Basing her work on an archive of more than 800 oral histories from the United States and Mexico, Loza is the first scholar to carefully differentiate between the experiences of mestizo guest workers and the many Mixtec, Zapotec, Purhepecha, and Mayan laborers. In doing so, she captures the myriad ways these defiant workers responded to the intense discrimination and exploitation of an unjust system that still persists today.
Discover the compelling and dramatic narrative of ""The Model"" by Guy De Maupassant. This poignant short story explores the life of a painter and his muse, delving into themes of artistic inspiration, obsession, and the complexity of human relationships. Maupassant’s narrative provides an insightful look at the dynamics between an artist and his subject. De Maupassant skillfully captures the tension and emotional depth of the characters, highlighting the sacrifices and struggles involved in the pursuit of artistic perfection. The story reflects on the personal costs of creativity and the impact of the artistic process on individuals. ""The Model"" is ideal for readers who appreciate character-driven stories and explorations of artistic and personal relationships. Perfect for those who value Guy De Maupassant’s nuanced and introspective storytelling.
¡Lea esta maravillosa historia, no se lo pierda! Travesía de dos inmigrantes es una historia maravillosa de la vida real de Bartolomé y Maribel. Es una narración en lenguaje sencillo, pero valiente. Es una historia para el buen lector latinoamericano. Encontrará drama y suspense en todas sus páginas. La presente historia ilustra momentos de felicidad y angustia de dos personajes que se aventuraron a viajar a los EE.UU. en busca de nuevas oportunidades de trabajo para, así, ayudar a sus hijos y familia. Atraídos por el país de las bonanzas, por su economía, que no era muy buena ya que en su país no podían salir adelante para poder progresar. Esta historia es una narración sencilla de la odisea que les tocó vivir, de su peregrinaje desde la República de Perú hasta Los Ángeles, en Norteamérica. Una travesía fantástica de sacrificio y sufrimiento, un viaje por tierra, aire y mar que duró un año y cinco meses. En esa época pasaron por Nicaragua, Centro América, cuando estaban gobernando los sandinistas, un gobierno comunista totalitario con su dictadura. Para Bartolomé y Maribel, al llegar a la frontera de Piedras Blancas con Juan José de Costa Rica y Nicaragua. En la entrada se veía un gigantesco letrero que decía "Nicaragua Libre jamás se arrodillará ante los yanquis". ¡Qué emoción para ellos al ver aquella frase! Sus corazones latían fuertemente de alegría, sus ojos se nublaron como queriendo llorar. Pero en unos minutos, todo cambió. Al ingresar al país, se llevaron una gran decepción al encontrarlo todo diferente. No había ni taxis ni empresas de transportes que los llevaran a Guatemala. Sólo podían viajar en los vagones de carga que iban a México. Como medio de transporte de carga sólo veían una carreta grande jalada por un caballo, un buey o un burro. Mientras sus hijos andaban cargados con bultos por su pueblo, por las solitarias carreteras bajo el ardiente calor. Amigo, si quieres saber más de un gobierno comunista, no dejes de leer esta maravillosa historia.
La Conquistadora explores Mary's prominence on and off the battlefield in the culturally and ethnically diverse world of medieval Iberia, where Muslims, Christians, and Jews lived side by side, and in colonial Mexico, where Spaniards and indigenous peoples mingled.
The frontier ethos - with its focus on divine providence and election, ideas about a chosen race and virgin land, and understanding of the church as a socializing and Americanizing agent - provided an AngloAmerican prism through which Disciples saw themselves and others.
Ch. I (pp. 7-21) traces the Jewish presence in the state of New Mexico to the Spanish period when the region was colonized, between 1598-1680. Persecuted by the Inquisition in colonial Mexico in the 1590s and 1640s, many Portuguese Conversos fled north to New Leon and New Mexico to seek refuge. States that, until recently, many New Mexican Hispanics have been unaware that they observe Jewish traditions. Some have complained of being called "killers of Christ". The present Jewish population is composed mainly of descendants of German Jews who emigrated after 1846-48. In New Mexico there were almost no manifestations of antisemitism, apart from sporadic attacks against Jews (e.g. in 1867) in the press, which showed that personal politics or Jewish economic prominence could elicit latent antisemitism. In 1982 a controversy broke out about the use of the swastika and Nazi-like uniforms in the State University's yearbook, and in 1967 Reies Tijerina, a Christian fundamentalist, accused Jews of having stripped the Hispanics of their ancestral lands.