Enrique R Lamadrid - Böcker

For ages 4-8. In this bilingual story of faith, Don Jacobo has a dream that, in the end, is a reminder that miracles do happen. Jacobo is teaching his visiting grandson Andres how to become a santero. Christmas is coming, snow is falling in the village, and the two are working on a carving of San Isidro, the patron saint of farmers. The half-finished carving stands in the living room beside the two oxen and the angel that don Jacobo carved earlier in the month. The snow-covered mountains are beautiful, but the road to the village is impassable. Andres's parents will not be able to get to the house for the holiday, and Jacobo's neighbor Leopoldo is desperately ill but cannot get to the hospital. Then comes Jacobo's dream; San Isidro is plowing with the two oxen and the angel is helping. ""But we don't plow 'til April,"" don Jacobo muses upon awakening. ""What does it mean?"" The night had been bitterly cold and don Jacobo must bundle up to go to the barn to feed his cows and chickens. As he steps outside, he can hardly believe his eyes. The snow-packed road is clear. Rudolfo Anaya's story of the power of faith, hope, and love will be enjoyed by readers of all ages.

Jade is a young girl who lives in a village next to a towering volcano. On its peak lives a Mountain Spirit who makes his presence known by rumbling the earth, filling the sky with smoke, and pouring lava down the mountainside. Angered by those who forget to honor him for providing their harvest, the Mountain Spirit has stopped sending rain to Jade’s village and the people are faced with the possibility of having to abandon their homes and land. As Jade collects water from the near-dry lake, a blue hummingbird—a messenger from the Mountain Spirit—tells Jade she must take a gift to the Mountain Spirit and ask for rain. Guided by the hummingbird, Jade presents her food offering to the Mountain Spirit. Pleased, the spirit offers the brave girl corn kernels that she takes back to her village and uses to create the first tortilla.

During the Chicano Movement in the 1960s and 1970s, the idea of Aztlán, homeland of the ancient Aztecs, served as a unifying force in an emerging cultural renaissance. Does the term remain useful? This expanded new edition of the classic 1989 collection of essays about Aztlán weighs its value. To encompass new developments in the discourse the editors have added six new essays.

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.

Second Place Winner of the 2020 International Latino Book Award for Best History BookNación 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.

Water for the People features twenty-five essays by world-renowned acequia scholars and community members that highlight acequia culture, use, and history in New Mexico, northern Mexico, Chile, Peru, Argentina, Spain, the Middle East, Nepal, and the Philippines, situating New Mexico's acequia heritage and its inherent sustainable design within a global framework. The lush landscapes of the upper Río Grande watershed created by acequias dating from as far back as the late sixteenth century continue to irrigate their communities today despite threats of prolonged drought, urbanization, private water markets, extreme water scarcity, and climate change. Water for the People celebrates acequia practices and traditions worldwide and shows how these ancient irrigation systems continue to provide arid regions with a model for water governance, sustainable food systems, and community traditions that reaffirm a deep cultural and spiritual relationship with the land year after year.