In 1981, while working as New Mexico State Historian, Stanley M. Hordes began to hear stories of Hispanos who lit candles on Friday night and abstained from eating pork. Puzzling over the matter, Hordes realized that these practices might very well have been passed down through the centuries from early crypto-Jewish settlers in New Spain. After extensive research and hundreds of interviews, Hordes concluded that there was, in New Mexico and the Southwest, a Sephardic legacy derived from the converso community of Spanish Jews. In To the End of the Earth, Hordes explores the remarkable story of crypto-Jews and the tenuous preservation of Jewish rituals and traditions in Mexico and New Mexico over the past five hundred years. He follows the crypto-Jews from their Jewish origins in medieval Spain and Portugal to their efforts to escape persecution by migrating to the New World and settling in the far reaches of the northern Mexican frontier. Drawing on individual biographies (including those of colonial officials accused of secretly practicing Judaism), family histories, Inquisition records, letters, and other primary sources, Hordes provides a richly detailed account of the economic, social and religious lives of crypto-Jews during the colonial period and after the annexation of New Mexico by the United States in 1846. While the American government offered more religious freedom than had the Spanish colonial rulers, cultural assimilation into Anglo-American society weakened many elements of the crypto-Jewish tradition. Hordes concludes with a discussion of the reemergence of crypto-Jewish culture and the reclamation of Jewish ancestry within the Hispano community in the late twentieth century. He examines the publicity surrounding the rediscovery of the crypto-Jewish community and explores the challenges inherent in a study that attempts to reconstruct the history of a people who tried to leave no documentary record.

Much knowledge and understanding can be generated from the experiences of everyday life. In this engaging study, Alvin O. Korte examines how this concept applies to Spanish-speaking peoples adapted to a particular locale, specifically the Hispanos and Hispanas of northern New Mexico. Drawing on social philosopher Alfred Schutz’s theory of typification, Korte looks at how meaning and identity are crafted by quotidian activities. Incorporating phenomenological and ethnomethodological strategies, the author investigates several aspects of local Hispano culture, including the oral tradition, leave-taking, death and remembrances of the dead, spirituality, and the circle of life. Although avoiding a social-problems approach, the book devotes necessary attention to mortificación (the death of the self), desmadre (chaos and disorder), and mancornando (cuckoldry). Nosotros is a vivid and insightful exploration with applications in numerous fields.

A comprehensive overview of New Mexican folk arts from the 16th century to the present time.

New Mexico's first Franciscan priest, Fray Angélico Cheavez (1910-1996) is known as a prolific historian, a literary and artistic figure, and an intellectual who played a vital role in Santa Fe's community of writers. The original essays collected here explore his wide-ranging cultural production: fiction, poetry, architectural restoration, journalism, genealogy, translation, and painting and drawing. Several essays discuss his approach to history, his archival research, and the way in which he re-centers ethnic identity in the prevalent Anglo-American master historical narrative. Others examine how he used fiction to bring history alive and combined visual and verbal elements to enhance his narratives. Two essays explore Chávez's profession as a friar. The collection ends with recollections by Thomas E. Chávez, historian and Fray Angélico's nephew. Readers familiar with Chávez's work as well as those learning about it for the first time will find much that surprises and informs in these essays.

Studies territorial and rural New Mexico in the nineteenth century, the struggle for statehood, Nuevomexicano politics, immigration, urban issues in the twentieth century, the role of Spanish in education, ethnic identity, and the Chicano movement.

Relata en forma ágil los pormenores de una su suigéneris investigación para tratar de dejar en claro de una vez por todas la imposibilidad de la supuesta paternidad del rey español Felipe V sobre uno de los antepasados del Autor, el capitán Juan Diego Longoria, uno de los fundadores en 1749, junto a otras 40 familias, de Santa Ana de Camargo en el antiguo Nuevo Santander. A algunos de los descendientes del capitán Longoria les fueron mercedades por la Corona Española, en 1767, tierras de extensas dimensiones al Norte del Río Bravo, mismas que a raíz del Tratado de Guadalupe Hidalgo quedaron del lado de territorio norteamericano. El rumor -llegado a oídos del Autor en 1986- de una supuesta herencia derivada de la extracción de petróleo en dichas tierras y que estaría a disposición de sus descendientes hasta la octava generación, amén de un viaje realizado por el Autor a España, Francia y Portugal en 1989, fueron motivo de su primer libro que no rebasó el ámbito familiar. En este su segundo corrige los errores y omisiones en que incurrió en el primero y de paso descubre cómo algunos de los apellidos más conocidos de la región forman parte de su árbol genealógico.

Winner of the 2021 Heritage Publication Award from the New Mexico Historic Preservation Division Nación Genízara examines the history, cultural evolution, and survival of the Genízaro people. The contributors to this volume cover topics including ethnogenesis, slavery, settlements, poetics, religion, gender, family history, and mestizo genetics. Fray Angélico Chávez defined Genízaro as the ethnic term given to indigenous people of mixed tribal origins living among the Hispano population in Spanish fashion. They entered colonial society as captives taken during wars with Utes, Apaches, Comanches, Kiowas, Navajos, and Pawnees. Genízaros comprised a third of the population by 1800. Many assimilated into Hispano and Pueblo society, but others in the land-grant communities maintained their identity through ritual, self-government, and kinship. Today the persistence of Genízaro identity blurs the lines of distinction between Native and Hispanic frameworks of race and cultural affiliation. This is the first study to focus exclusively on the detribalized Native experience of the Genízaro in New Mexico.