Gilb has created more than a literary anthology--this is a mosaic of the cultural and historical stories of Texas Mexican writers, musicians, and artists.

When the early Spanish and Mexican colonists came to settle Texas, they brought with them a rich culture, the diversity of which is nowhere more evident than in the folk art and folk craft. This first book-length publication to focus on Texas-Mexican material culture shows the richness of Tejano folk arts and crafts traditions.

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.

A study based on the history of Texas.

Revising the standard narrative of European-Indian relations in America, Juliana Barr reconstructs a world in which Indians were the dominant power and Europeans were the ones forced to accommodate, resist, and persevere. She demonstrates that between the 1690s and 1780s, Indian peoples including Caddos, Apaches, Payayas, Karankawas, Wichitas, and Comanches formed relationships with Spaniards in Texas that refuted European claims of imperial control. Barr argues that Indians not only retained control over their territories but also imposed control over Spaniards. Instead of being defined in racial terms, as was often the case with European constructions of power, diplomatic relations between the Indians and Spaniards in the region were dictated by Indian expressions of power, grounded in gendered terms of kinship. By examining six realms of encounter--first contact, settlement and intermarriage, mission life, warfare, diplomacy, and captivity--Barr shows that native categories of gender provided the political structure of Indian-Spanish relations by defining people's identity, status, and obligations vis-a-vis others. Because native systems of kin-based social and political order predominated, argues Barr, Indian concepts of gender cut across European perceptions of racial difference.