Download Free Our Catholic Heritage In Texas 1519 1936 The Mission Era The Passing Of The Missions 1762 1782 Book in PDF and EPUB Free Download. You can read online Our Catholic Heritage In Texas 1519 1936 The Mission Era The Passing Of The Missions 1762 1782 and write the review.

A historical overview of Mexican Americans' social and economic experiences in Texas For hundreds of years, Mexican Americans in Texas have fought against political oppression and exclusion—in courtrooms, in schools, at the ballot box, and beyond. Through a detailed exploration of this long battle for equality, this book illuminates critical moments of both struggle and triumph in the Mexican American experience. Martha Menchaca begins with the Spanish settlement of Texas, exploring how Mexican Americans’ racial heritage limited their incorporation into society after the territory’s annexation. She then illustrates their political struggles in the nineteenth century as they tried to assert their legal rights of citizenship and retain possession of their land, and goes on to explore their fight, in the twentieth century, against educational segregation, jury exclusion, and housing covenants. It was only in 1967, she shows, that the collective pressure placed on the state government by Mexican American and African American activists led to the beginning of desegregation. Menchaca concludes with a look at the crucial roles that Mexican Americans have played in national politics, education, philanthropy, and culture, while acknowledging the important work remaining to be done in the struggle for equality.
Paleoindians first arrived in Texas more than eleven thousand years ago, although relatively few sites of such early peoples have been discovered. Texas has a substantial post-Paleoindian record, however, and there are more than fifty thousand prehistoric archaeological sites identified across the state. This comprehensive volume explores in detail the varied experience of native peoples who lived on this land in prehistoric times. Chapters on each of the regions offer cutting-edge research, the culmination of years of work by dozens of the most knowledgeable experts. Based on the archaeological record, the discussion of the earliest inhabitants includes a reclassification of all known Paleoindian projectile point types and establishes a chronology for the various occupations. The archaeological data from across the state of Texas also allow authors to trace technological changes over time, the development of intensive fishing and shellfish collecting, funerary customs and the belief systems they represented, long-term changes in settlement mobility and character, landscape use, and the eventual development of agricultural societies. The studies bring the prehistory of Texas Indians all the way up through the Late Prehistoric period (ca. a.d. 700–1600). The extensively illustrated chapters are broadly cultural-historical in nature but stay strongly focused on important current research problems. Taken together, they present careful and exhaustive considerations of the full archaeological (and paleoenvironmental) record of Texas.
“An unprecedented tour de force . . . [A] sweeping historical overview and interpretation of the racial formation and racial history of Mexican Americans.” —Antonia I. Castañeda, Associate Professor of History, St. Mary’s University Winner, A Choice Outstanding Academic Book The history of Mexican Americans is a history of the intermingling of races—Indian, White, and Black. This racial history underlies a legacy of racial discrimination against Mexican Americans and their Mexican ancestors that stretches from the Spanish conquest to current battles over ending affirmative action and other assistance programs for ethnic minorities. Asserting the centrality of race in Mexican American history, Martha Menchaca here offers the first interpretive racial history of Mexican Americans, focusing on racial foundations and race relations from preHispanic times to the present. Menchaca uses the concept of racialization to describe the process through which Spanish, Mexican, and U.S. authorities constructed racial status hierarchies that marginalized Mexicans of color and restricted their rights of land ownership. She traces this process from the Spanish colonial period and the introduction of slavery through racial laws affecting Mexican Americans into the late twentieth-century. This re-viewing of familiar history through the lens of race recovers Blacks as important historical actors, links Indians and the mission system in the Southwest to the Mexican American present, and reveals the legal and illegal means by which Mexican Americans lost their land grants. “Martha Menchaca has begun an intellectual insurrection by challenging the pristine aboriginal origins of Mexican Americans as historically inaccurate . . . Menchaca revisits the process of racial formation in the northern part of Greater Mexico from the Spanish conquest to the present.” —Hispanic American Historical Review
This book uses political, religious, and cultural history to examine catechesis. Sister de Luna establishes that religiosidad popular, the core theme for Hispanic theology, is Christian and Catholic and traces its elements in Church catechisms of the sixteenth through the twentieth centuries. She goes on to examine the relationship between theology of beauty, catechesis, and spirituality establishing that the three disciplines were integral to faith formation in the early church, but were separated through the centuries. An in-depth analysis of six selected catechisms reveals that popular religion as a combination of faith and culture was evident at the beginning of Hispanic Catholicism in the sixteenth century. The investigation notes the gradual elimination and eventual replacement of the cultural aspects in the catechetical texts in the nineteenth century. The author concludes that the reunification of the cultural spiritual symbols with the presentation of doctrine could revitalize catechesis and bring Christian evangelization to a renewed effectiveness.
Catholicism has had a profound and lasting influence on the shape, the meaning, and the course of American history. Now, in the first book to reflect the new communal and social awakening which emerged from Vatican Council II, here is a vibrant and compelling history of the American Catholic experience—one that will surely become the standard volume for this decade, and decades to come. Spanning nearly five hundred years, the narrative eloquently describes the Catholic experience from the arrival of Columbus and the other European explorers to the present day. It sheds fascinating new light on the work of the first vanguard of missionaries, and on the religious struggles and tensions of the early settlers. We watch Catholicism as it spread across the New World, and see how it transformed—and was transformed by—the land and its people. We follow the evolution of the urban ethnic communities and learn about the vital contributions of the immigrant church to Catholicism. And finally, we share in the controversy of the modern church and the extraordinary changes in the Catholic consciousness as it comes to grips with such contemporary social and theological issues as war and peace and the arms race, materialism, birth control and abortion, social justice, civil rights, religious freedom, the ordination of women, and married clergy. The American Catholic Experience is not just the history of an institution, but a chronicle of the dreams and aspirations, the crises and faith, of a thriving, ever-evolving religious community. It provides a penetrating and deeply thoughtful look at an experience as diverse, as exciting, and as powerful as America itself.
The Border Reader brings together canonical and cutting-edge humanities and social science scholarship on the US-Mexico border region. Spotlighting the vibrancy of border studies from the field’s emergence to its enduring significance, the essays mobilize feminist, queer, and critical ethnic studies perspectives to theorize the border as a site of epistemic rupture and knowledge production. The chapters speak to how borders exist as regions where people and nation-states negotiate power, citizenship, and questions of empire. Among other topics, these essays examine the lived experiences of the diverse undocumented people who move through and live in the border region; trace the gendered and sexualized experiences of the border; show how the US-Mexico border has become a site of illegality where immigrant bodies become racialized and excluded; and imagine anti- and post-border futures. Foregrounding the interplay of scholarly inquiry and political urgency stemming from the borderlands, The Border Reader presents a unique cross section of critical interventions on the region. Contributors. Leisy J. Abrego, Gloria E. Anzaldúa, Martha Balaguera, Lionel Cantú, Leo R. Chavez, Raúl Fernández, Rosa-Linda Fregoso, Roberto G. Gonzales, Gilbert G. González, Ramón Gutiérrez, Kelly Lytle Hernández, José E. Limón, Mireya Loza, Alejandro Lugo, Eithne Luibhéid, Martha Menchaca, Cecilia Menjívar, Natalia Molina, Fiamma Montezemolo, Américo Paredes, Néstor Rodríguez, Renato Rosaldo, Gilberto Rosas, María Josefina Saldaña-Portillo, Sonia Saldívar-Hull, Alicia Schmidt Camacho, Sayak Valencia Triana, Carlos G. Vélez-Ibáñez, Patricia Zavella
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.