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From noted historian Orlando Baca on locals history

Re: Statue Removal Controversy and the angst against local Spanish culture is unfounded.

Orlando Baca Jun 19, 2020 8:15pm
This is an excellent observation:

I am a descendant of individuals who found a way to co-exist.

A Time for Reflection by José Antonio Esquibel

June 2020

When works of art become a source of controversy, it is an opportunity for reflection and education. This is the case with the call for the removal of a statute depicting don Juan de Oñate in Alcalde and the La Jornada sculpture at the Museum of Albuquerque.

The narrative associated with this demand is one that views the Pueblo Indian people of the past as victims and the arriving Europeans as victimizers. A closer look at New Mexico history offers another narrative.

Many individuals with Hispano deep roots stretching back many centuries, like myself, are descendants of people with roots in Europe and of any combination of indigenous

people of New Mexico’s past, including Pueblo Indians (Tewa, Tiwa, Tano, Towa, Keres, Piro, Tompiro, Zuñi), Apache, Navajo, Hopi, Kiowa, Ute, and Comanche.

New Mexico 400-plus years of recorded history clearly documents many examples of extended periods of cooperation and collaboration between Pueblo Indians and the small number of Spanish settlers rather than instances of prolonged conflict.

Although around 200 soldiers arrived in New Mexico in 1598 in the company of Oñate, many left and only about 50 soldiers, some with families, and about eight Franciscan

friars remained in 1609. These individuals were surrounded by thousands of Pueblos Indians, as well as by nomadic bands of Apache and Navajo that preyed upon the Pueblo communities.

New Mexico’s Spanish population consisted of 200 to 300 individuals throughout the first half of the 1600s, growing to about 1,400 individuals by 1680.

How was it that such a small number of representatives of the Spanish government were able to establish roots in New Mexico? At any time after the arrival of the Europeans, the large Pueblo Indian population could have overcome and eliminated the settlers, or forced them to leave the region.

The only way settlers were able to remain was that their presence was either accepted or at least tolerated by a majority of Pueblo Indian leaders who saw some possible benefits for their people.

The Pueblo Indian people as a whole were not helpless victims of oppression since there simply were not enough Spanish soldiers to militarily subdue the entire population. In fact, during the seventeenth century, the various Pueblo Indians nations when banded

together were the dominant military force. The Spanish soldiers may have had advance weapons, but they never had overwhelming numbers.

Repeatedly and for many decades, after bands of Apache and Navajo raided Pueblo communities, retaliation campaigns were organized consisting to 30 to 50 Spanish soldiers and 300 to 600 Pueblo Indian warriors. Working in cooperation, these groups would pursue the raiders in order to reclaim livestock and grain and to rescue captives.

These numerous campaigns are significant examples of the longstanding cooperative relationship that was fostered between people of different cultural backgrounds.

Apache and Navajo raiders inflicted continually acts of violence against Pueblo Indians and Spanish citizens throughout the 1600s to be joined by Comanche and Kiowa raiders in the 1700s. Many lives were lost and numerous Pueblo Indian woman and children were taken captive, most never returning to their own people.

Because of the political alliance with Pueblo Indian leaders, over the course of the 1600s there developed a segment of the population of Spanish citizens with relatives among the

Pueblo Indians. For instance, Juana Domínguez was part Tiwa and part Spanish and raised her children at Taos Pueblo and in the Villa de Santa Fe. Juana’s husband,

Domingo Luján, had a Keres Indian brother named ‘El Ollito.’ Thus, the children of Juana and Domingo had relatives among the Keres and northern Tiwa people.

Ventura, a Zuñi Indian war captain, was the brother of Josefa de Hinojos, the wife of Diego de Montoya and a common ancestor of the Montoya clan. Alonso Catiti, a Keres Indian leader, was the brother of Captain Pedro Márquez.

The wife of Luis Tupatú of San Juan Pueblo was the niece of Captain Miguel Luján. Tupatú was a leader of the 1680 Pueblo Indian uprising who later in 1692 negotiated reconciliation with Governor don Diego de Vargas, allowing the restoration of Spanish governance in New Mexico.

Are we descendants of “victims” and “victimizers” or are we descendants of individuals who found a way to co-exist, even through some very challenging times?

Rather than pursuing a narrative of “us versus them,” what about acknowledging that there were individuals of New Mexico’s past who contributed to the bridging of European and indigenous cultures in New Mexico and relied on the better nature of their humanity?

In addition to Luis Tupatú, I can offer a short list of such individuals:

 Letoc, a leader at the pueblo of Teypana (Socorro), who provided Oñate and his Spanish soldiers with an ample supply of maize in June 1598, which prompted the Spaniards to designate the area as Socorro, relief.

 Captain Hernán Martín Serrano, the younger, whose mother was Doña Ines, a Tano Indian woman who was taken from New Mexico in 1591 and returned in the company of Oñate in 1598. The son of a Spanish soldier, Hernán was among the earliest individuals of Spanish and Pueblo Indian ancestry, who operated a textile shop in Santa Fe.

 Bartolomé de Ojeda, war captain of Keres Pueblo of Zia, who spoke Spanish and believed that the best way to serve his people was as an ally of the Spaniards.

 Juan de Ye, Governor of Pecos, who had warned Francisco Gómez Robledo twenty days in advance of the August 1680 Pueblo Indian uprising and in 1692 was instrumental in negotiating peace with Governor Vargas and securing Pueblo Indian allies.

 Captain Francisco Lucero de Godoy, an influential interpreter of the Tano language, his “mother’s tongue.” His wife, Josefa López de Grijalva, saved the statue of Santa Maria that today is in the Basilica of St. Francis is Santa Fe

 The wife of Luis Tupatú, whose desire to be reunited with her sister was an apparent influence on her husband. Her sister left New Mexico in 1680 with the fleeing Spanish citizens in the wake of the Pueblo Indian uprising to live at El Paso.

I invite others to identify more names of individuals of New Mexico’s past who strove to bridge cultural differences.

_________________________________________

José Antonio Esquibel is a New Mexico historian and genealogical researcher. He is co-author of

Juan Domínguez de Mendoza: Soldier and Frontiersman of the Spanish Southwest, 1627-1693 with

France V. Schols, Eleanor B. Adams, and Marc Simmons (UNM Press, 2012), a book that provides

an in-depth account the history of 17th

-century New Mexico. He is also author of the article,

“Coyota: Juana Domínguez, Woman between Two Cultures,” in El Palacio (Magazine of the

Museum of New Mexico), Fall 2018.

Wonderful workshop for your 4th Chakra this Wednesday, live stream, 5:45 p.m. Mtn Time. With clairvoyant healer & teacher Lisa P. of DeepRootsStudio.com. (Audio only, no video.) $25 on the Info & Pay page at DeepRootsStudio.com. You can also RSVP at [email protected]

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...sending Loving Blessings...

Pacific Northwest electro-folk duo !
Once again, Yaima is blessing us with their musical magic. A not to miss event. Get your tickets now 😘

https://www.facebook.com/events/492014984771484/

Pacific Northwest electro-folk duo !
Once again, Yaima is blessing us with their musical magic. A not to miss event. Get your tickets now 😘

https://www.facebook.com/events/492014984771484/

The documentary The Game Changers (on Netflix) will make Santa Fe men believers! :)

thank you John and all are welcome for sunday morning special 🎵notes kicking up tunes giving thanks : )

Look for Info on our concert and workshop https://tinyurl.com/y367y5zh
https://www.facebook.com/events/719896191817144/

https://www.facebook.com/events/719896191817144/

Please join us for this beautiful couples Ta**ra workshop mid May in Santa Fe. Kenneth Mauldin and Sharon Lynn Mauldin are teachers who operate from a very high level of love, integrity, knowledge and skill.

I have attended this
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It has brought very beautiful enrichment to my life.
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