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In 1721, Spain established a fort and mission on the Texas-Louisiana border, or frontera, to stem the tide of people and goods flowing back and forth between northern New Spain and French Louisiana. Named in part after the indigenous Adai people, the complex of the presidio (Nuestra Señora del Pilar de los Adaes) and the mission (San Miguel de Cuellar de los Adaes) became collectively known as Los Adaes. It was the capital of Tejas for New Spain. In the first book devoted to Los Adaes, historian Francis X. Galan traces the roots of the current US-Mexico border to the colonial history of this all but forgotten Spanish fort and mission. He demonstrates that, despite efforts to the contrary, Spain could neither fully block the penetration of smuggled goods and settlers into Texas from Louisiana nor could it successfully convert the Native Americans to Christianity and the Spanish economic system. In the aftermath of the transfer of Louisiana from France to Spain in 1762, Spain chose to shutter the fort and mission. The settlers, or Adaeseños, were forced to march to San Antonio in 1773. Some returned to East Texas soon after to establish Nacogdoches. Others remained in San Antonio, the new capital of Spanish Texas, and settled on lands distributed from the secularized Mission San Antonio de Valero, a mission now widely known as the Alamo. Los Adaes, the First Capital of Spanish Texas makes a major contribution to Texas history by providing a richer perspective on the shifting borders of colonial powers.
In 1721, Spain established a fort and mission on the Texas-Louisiana border, or frontera, to stem the tide of people and goods flowing back and forth between northern New Spain and French Louisiana. Named in part after the indigenous Adai people, the complex of the presidio (Nuestra Señora del Pilar de los Adaes) and the mission (San Miguel de Cuellar de los Adaes) became collectively known as Los Adaes. It was the capital of Tejas for New Spain. In the first book devoted to Los Adaes, historian Francis X. Galan traces the roots of the current US-Mexico border to the colonial history of this all but forgotten Spanish fort and mission. He demonstrates that, despite efforts to the contrary, Spain could neither fully block the penetration of smuggled goods and settlers into Texas from Louisiana nor could it successfully convert the Native Americans to Christianity and the Spanish economic system. In the aftermath of the transfer of Louisiana from France to Spain in 1762, Spain chose to shutter the fort and mission. The settlers, or Adaeseños, were forced to march to San Antonio in 1773. Some returned to East Texas soon after to establish Nacogdoches. Others remained in San Antonio, the new capital of Spanish Texas, and settled on lands distributed from the secularized Mission San Antonio de Valero, a mission now widely known as the Alamo. Los Adaes, the First Capital of Spanish Texas makes a major contribution to Texas history by providing a richer perspective on the shifting borders of colonial powers.
Mapping old trails has a romantic allure at least as great as the difficulty involved in doing it. In this book, William Foster produces the first highly accurate maps of the eleven Spanish expeditions from northeastern Mexico into what is now East Texas during the years 1689 to 1768. Foster draws upon the detailed diaries that each expedition kept of its route, cross-checking the journals among themselves and against previously unused eighteenth-century Spanish maps, modern detailed topographic maps, aerial photographs, and on-site inspections. From these sources emerges a clear picture of where the Spanish explorers actually passed through Texas. This information, which corrects many previous misinterpretations, will be widely valuable. Old names of rivers and landforms will be of interest to geographers. Anthropologists and archaeologists will find new information on encounters with some 139 named Indian tribes. Botanists and zoologists will see changes in the distribution of flora and fauna with increasing European habitation, and climatologists will learn more about the "Little Ice Age" along the Rio Grande.
This revised and expanded edition of the authoritative history of Spanish Texas features significant new discoveries throughout. Modern Texas, like Mexico, traces its beginning to sixteenth-century encounters between Europeans and Indians. Unlike Mexico, however, Texas eventually received the stamp of Anglo-American culture, so that Spanish contributions to present-day Texas tend to be obscured or even unknown. Spanish Texas, 1519–1821 undercores the significance of the Spanish period in Texas history. Beginning with an overview of the land and its inhabitants before the arrival of Europeans, it covers major people and events from early exploration to the end of the colonial era. This new edition of Spanish Texas has been extensively revised and expanded to include a wealth of new discoveries. The opening chapter on Texas Indians reveals their high degree of independence from European influence. Other chapters incorporate new information on La Salle's Garcitas Creek colony and French influences in Texas, the destruction of the San Sabá mission and the Spanish punitive expedition to the Red River in the late 1750s, and eighteenth-century Bourbon reforms in the Americas. Drawing on new and original research, the authors shed new light on the experience of women in Spanish Texas across ethnic, racial, and class distinctions, including new revelations about their legal rights on the Texas frontier.
Borderlands: they stretch across national boundaries, and they create a unique space that extends beyond the international boundary. They extend north and south of what we think of as the actual “border,” encompassing even the urban areas of San Antonio, Texas, and Monterrey, Nueva León, Mexico, affirming shared identities and a sense of belonging far away from the geographical boundary. In Bridging Cultures: Reflections on the Heritage Identity of the Texas-Mexico Borderlands, editors Harriett Romo and William Dupont focus specifically on the lower reaches of the Rio Grande/Río Bravo as it exits the mountains and meanders across a coastal plain. Bringing together perspectives of architects, historians, anthropologists, sociologists, educators, political scientists, geographers, and creative writers who span and encompass the border, its four sections explore the historical and cultural background of the region; the built environment of the transnational border region and how border towns came to look as they do; shared systems of ideas, beliefs, values, knowledge, norms of behavior, and customs—the way of life we think of as Borderlands culture; and how border security, trade and militarization, and media depictions impact the inhabitants of the Borderlands. Romo and Dupont present the complexity of the Texas-Mexico Borderlands culture and historical heritage, exploring the tangible and intangible aspects of border culture, the meaning and legacy of the Borderlands, its influence on relationships and connections, and how to manage change in a region evolving dramatically over the past five centuries and into the future.
The Global Refuge is the first global history of the Huguenots, Protestant refugees from France who scattered around the world in the seventeenth and eighteenth centuries. Inspired by visions of Eden, these religious migrants were forced to navigate a world of empires, forming colonies in North America, the Caribbean, and even South Africa and the Indian Ocean.
Trammel’s Trace tells the story of a borderlands smuggler and an important passageway into early Texas. Trammel’s Trace, named for Nicholas Trammell, was the first route from the United States into the northern boundaries of Spanish Texas. From the Great Bend of the Red River it intersected with El Camino Real de los Tejas in Nacogdoches. By the early nineteenth century, Trammel’s Trace was largely a smuggler’s trail that delivered horses and contraband into the region. It was a microcosm of the migration, lawlessness, and conflict that defined the period. By the 1820s, as Mexico gained independence from Spain, smuggling declined as Anglo immigration became the primary use of the trail. Familiar names such as Sam Houston, David Crockett, and James Bowie joined throngs of immigrants making passage along Trammel’s Trace. Indeed, Nicholas Trammell opened trading posts on the Red River and near Nacogdoches, hoping to claim a piece of Austin’s new colony. Austin denied Trammell’s entry, however, fearing his poor reputation would usher in a new wave of smuggling and lawlessness. By 1826, Trammell was pushed out of Texas altogether and retreated back to Arkansas Even so, as author Gary L. Pinkerton concludes, Trammell was “more opportunist than outlaw and made the most of disorder.”
The Last Knight The Story of Don Bernardo Gutierrez de Lara Uribe (1774-1841), a Texas Hero (By Jose Antonio Lopez) Once there was a magical land called Tejas. Here is where our Spanish-Mexican ancestors settled to raise families, build their homes, and ranching communities. They were a rare breed of men and women; a hearty stock, strong of both mind and body. They tamed what historian Jerry Thompson calls the Wild and Vivid Land of South Texas. In so doing, they invented the ranching and cowboy phenomena. However, all was not well. Spain ruled Tejas with oppressive and unjust laws. In response for direction to rid America of European colonial rule, several great American-born leaders answered the call to duty during those turbulent times of the late 1700s and early 1800s. Among these were George Washington, Simon Bolivar, and Bernardo Gutierrez de Lara Uribe. While most people may have heard of the first two, few are familiar with Don Bernardo. The Last Knight is the story of this great Texas hero. To begin with, Don Bernardos life has the drama, action, and intrigue of a Hollywood movie, but it is a true story. He was born in Revilla (now Guerrero), on the southern bank of the Rio Grande back when the Rio was just another South Texas river. (The shape of Texas was very different than it is today.) As a young man, Don Bernardo decided to get involved in bringing social change in his community and throughout Texas and Mexico. It was in this restless period of early Texas history that Don Bernardo volunteered to help Father Miguel Hidalgo in his struggle to gain Mexicos independence from Spain. That is why September 16th is today celebrated in Texas. Don Bernardo was appointed a Lt Colonel in the Republican Army. After a trip to the U.S. to seek help and volunteers, he began his revolution in Nacogdoches. That the struggle began here in the Louisiana border was very significant in a historical sense. Nacogdoches and Los Adaes represented the eastern boundary of New Spain. As a matter of fact, Los Adaes is the first capital of Texas. On April 17, 1813, he wrote Texas first Declaration of Independence and its first constitution. He won a series of battles. He became the first President-Protector (governor) of the Independent State of Texas. However, his hope of victory over the Spanish forces vanished quickly, when he was relieved of command and forced to move to Natchitoches, Louisiana in exile. When Mexico gained its independence from Spain in 1821, Don Bernardo was asked to return to his homeland. He did so in 1824. Upon arriving, he became the governor of the new state of Tamaulipas. He also was appointed to several military posts, including Commandant General of Tamaulipas and Commandant General of the Eastern Interior States (Texas, Coahuila, Tamaulipas, and Nuevo Leon.) He died in 1841 after an illustrious career as a rancher, military leader, Indian fighter, gifted communicator, skilled diplomat, governor of two states (Texas and Tamaulipas), and commandant general of four states. He was a man who possessed rare leadership qualities. We owe our gratitude to this great hero who shared in the first vision of a free and independent Texas.
Clarke Garrett examines the differing responses of Catholics and Protestants and the resulting disturbances. Roderick Phillips describes the wide variation in provincial response to the revolutionary assembly's family reform measures. He traces the different reactions of urban and rural residents to such legal measures as liberalization of divorces, secularization of birth, death, and marriage registrations, and inheritance reform. Peasants in central France were already engaged in total revolution when Joseph Fouche arrived there in late 1793. Nancy Fitch argues that Fouche was formed by his encounter with indigenous peasant radicalism as much as the peasants were influenced by his rhetoric of a new political culture. Donald Sutherland, summarizing scholarly debate on the subject, argues that, in the final analysis, the Revolution itself was tragically and profoundly alien to many French men and women in 1789.