bluuebunny/crossref_metadata_2025_split huggingface dataset:
A Bio-Bibliography of Franciscan Authors in Colonial Central America: L-Z
Authors: Adams Eleanor B. 
Published: July 2006

1. Relación de las cosas de Yucatán. MS copy of part of Landa’s original manuscript discovered in Academia de la Historia, Madrid, by C. E. Brasseur de Bourbourg and first published by him: Relation des choses de Yucatan de Diego de Landa (Coll. Doc. Lang. Indig.… de l’Am. Anc., vol. 3). Paris, 1864. (Incomplete.)Second edition: Juan de Dios de la Rada y Delgado, Manuscrito de Diego de Landa tomada directamente del único ejemplar que se conoce y se conserva en la Academia de la Historia (Appendix to Spanish translation of Léon de Rosny’s Essai sur le déchiffrement de l’écriture hiératique Maya, Paris, 1876). Madrid, 1884. (First complete edition except for maps.)
The Mallorcan Contribution to Franciscan California
Authors: Geiger Maynard 
Published: July 2006

Between 1769 and 1853, one hundred and twenty-eight Fernandinos or Franciscan missionaries from the College of San Fernando in Mexico City founded in Upper California twenty-one missions, christianized close to 100,000 Indians, developed the agriculture, the arts and crafts of its earliest civilization, thus effecting the spiritual and in part the temporal conquest of the land. These Fernandinos, with very few exceptions, were natives of Spain. They represented a cross section of practically all the Spanish provinces from Galicia to Catalonia and from Cantabria to Andalucia. Not to be forgotten are the Balearic Islands. Sixteen of California’s missionaries came from Mallorca and thus formed eight percent of the total missionary personnel. Some of these sixteen were among California’s greatest.Before touching on the spiritual and scientific contribution of the Mallorcan group, it will be well to insist on the fact that the very establishment of apostolic colleges in America antedating the California conquest, thus making possible the future Mallorcan contribution, was due to a Mallorcan, himself an outstanding missionary organizer both in Spain and the Indies, Fray Antonio de Jesús Llinás.
The Nacimiento in Mexico
Authors: Terreros Manuel Romero De , Francisco Marqués De San 
Published: July 2006

NACIMIENTO IS THE NAME given in Spain and Spanish America to the plastic representation of the Nativity of Christ at Yuletide. These Nacimientos are of very ancient origin; they go back, in fact, to the days of St. Francis of Assisi in the thirteenth century. In December, 1223, St. Francis, who had just obtained from Pope Honorius III the approval of the Order he had founded, left his abode and set out for the Monastery of Monte Colombo, where, shortly after his arrival, we are told that he addressed his friend, Giovanni Vellita, in the following manner:I am desirous of celebrating with thee the feast of the Nativity of our Lord in a special and hitherto unusual way. Go, therefore, to the cavern that is near this monastery and set up therein a manger full of hay, having taken with thee an ox and an ass, which thou wilt place close by, as they were in Bethlehem that blessed night, for I wish to recall with due solemnity the coming of the Son of God into this world, and to see with my own eyes how poor and miserable He appeared, and all for the love of us men.
Queen Isabel and the Spanish Language in the New World
Authors: Carreño Alberto María 
Published: July 2006

There are people who are called upon to transform customs and society, but of very few may it be asserted that they have changed the entire world. The remarkable woman, the fifth centenary of whose birth we are celebrating, is one of them.Daughter of King John II and of Isabel of Portugal, his second wife, she is a warrior par excellence; one might perhaps say that her whole life was a battle in which were intermingled enthusiasms, passion and egoism, and there were also lofty thoughts and high purposes.
The Social Reforms of San Martin
Authors: Gray William H. 
Published: July 2006

As a Part of the Centennial celebration of the death of José de San Martín, the year 1950 was designated by the Congress of Argentina as the “Year of San Martin.” Article 2 of Law 13,661 reads as follows: “From the first day of January until the thirty-first of December of the year 1950, all official documents of national, provincial and municipal authorities; the titles and diplomas granted by institutions of learning of all ranks and jurisdictions, be they of the State or incorporated; diplomatic dispatches and the notations and colophons of books, periodicals, dailies, reviews and every other class of publications whether they be official or private, national or foreign, shall be preceded by the denomination of ‘Year of the Liberator General San Martin’ to indicate the year 1950.”José Francisco de San Martín is best known as the military genius on whose successes was founded the political independence of Argentina, Chile and Peru. In writing the account of his life, biographers have used such titles as “Captain of the Andes” and “Saint of the Sword.” Born of Spanish parents on the Argentinian frontier at Yapeyu, February 25, 1778, he accompanied them to Spain at the age of seven and was educated for a military career. Joining the Spanish army, he fought in Africa and defended the mother country against Republican France, England, Portugal and Napoleon Bonaparte.
Viceroy Revillagigedo II as Vice-Patron of the Church
Authors: Manfredini James M. 
Published: July 2006

Las funciones del patronato real que ejerce el virrey como vice-patrono son de las que más hacen resaltar la autoridad de aquel empleo por la trascendencia … del concepto que imprime en el pueblo el ver distinguida la persona del que les manda aún dentro del templo….Revillagigedo in Instrucción Reservada.In Addition to being Head of the civil government in his capacity as governor, and commander-in-chief of the armed forces as captain general, the Spanish viceroy was also ecclesiastical patron in the colony. In this capacity he held the title of vice-patrono.
Aspects of Navaho Life: An Appraisal of Two Recent Studies
Authors: Haile Berard 
Published: July 2006

In 1910 the Franciscan Fathers of St. Michaels, Arizona, published An Ethnologic Dictionary of the Navaho Language which presented a first-hand ethnographic account of the Navaho. In the preparation of this work, native assistants and headmen were always insistent upon choosing informants among men “who knew their stuff” and ignoring the rank and file. In addition to following these native leads, the Franciscans followed the practice of many anthropologists of those days, of presenting facts without attempting their analysis. No doubt, a knowledge of the way of life, the customs, industries, religious beliefs and social organization of the Navaho would assist the men in missionizing the tribe. The work has served and still does serve this purpose.Anthropology, however, has made great strides since those early days. In recent years especially, there has been a marked tendency to join up with psychology in an effort to interpret anthropological facts. A recent example of this tendency is afforded by two very important studies by Clyde Kluckhohn and Dorothea Leighton. The volumes are part of a series of monographs written under the auspices of the Indian Education Research Project and “undertaken jointly by the Committee of Human Development of the University of Chicago and the United States Office of Indian Affairs” (LK, p. vii).
Agriculture in the Days of the Early California Padres
Authors: Webb Edith 
Published: July 2006

The study of agriculture, as it was practiced by the early California Padres, should begin in the rough, mountainous region of the Sierra Gorda of Mexico. There, in 1744, Franciscan missionaries began the work of evangelizing the Indians of the central belt of that region. Fathers of the Dominican Order had already established missions along one side of this range, while others of the Augustinian Order were laboring among the Indians of the other side, leaving the middle strip untouched.The Reverend Father Fr. Pedro Pérez de Mezquía, Superior of the recently founded College of San Fernando in the City of Mexico, had accompanied the Franciscan Padres to aid them in the founding of five missions. From his experience in the missions in Texas whither he had gone with Fr. Margil, Fr. Mezquía had formulated a set of rules and regulations for both the spiritual direction and the temporal government of the Indians of the region. Unfortunately the climate of the Sierra Gorda did not agree with most of those first Padres. Some became ill and were obliged to retire to the College, others died, making frequent changes of missionaries necessary. Few stayed long enough to acquire a knowledge of the language of the Pame people, consequently little progress was made in the conversion of those Indians.
Why I Chose History
Authors: Castañeda Carlos E. 
Published: July 2006

Back in 1916 the world was in the midst of World War I. When I graduated from high school in that year, the United States had not entered the great struggle yet. In the fall of 1917, I, registered in the University of Texas. There was as much, if not more, uneasiness and uncertainty among students as there is today. We were already in the war. No one knew how long it would last, nor when the draft call would come.With the lightheartedness of youth I chose engineering. In high school I had been good in mathematics, and everybody had said, “You are cut out for an engineer.” Dean T. U. Taylor of the Engineering School agreed, and I made a good record that first year. Engineering students in those days had to take public speaking and the public speaking teacher assured me the first day I came into his class that I would never make a public speaker. Time proved that if Dean Taylor was mistaken in his deduction as to my engineering vocation, the public speaking teacher was only half right.
William Hickling Prescott: Launching a Bark
Authors: Gardiner C. Harvey 
Published: July 2006

The indecision which plagued Prescott regarding the advisability of publishing the massive manuscript on which he had labored a decade yielded to a decisively vigorous, though little known, presentation of that work to the American reading public.The manuscript of the History of the Reign of Ferdinand and Isabella the Catholic, concluded by Prescott in mid-1836, passed, in succeeding months, through the hands of one friendly critic after another. First to subject the long opus to critical evaluation was William Howard Gardiner, a foremost figure in the inner circle of Prescott's Boston neighbors and literary friends. Next it went to editor-historian Jared Sparks, then situated in Cambridge. Reflectively reading and, as circumstances permitted, occasionally visiting Prescott to discuss the manuscript with him, Sparks never had reason to retract the judgment he pronounced on February 24, 1837 in a brief note which closed with the succinct assertion, “The book will be sucessful,—bought, read and praised.” With the spring of 1837 the itinerant manuscript passed into the hands of the scholarly-minded city solicitor of Boston, John Pickering, but before that reader could be heard from, Prescott was actively facing the publication problem on another front.
Concerning Dr. Zavala’s Chapter on Religion in Colonial America
Authors: Lavengood L. G. 
Published: July 2006

Since the general framework of the Commission’s history of the Americas is unknown to me, it would be presumptuous to comment on the style and organization of any one chapter; therefore, a prudent silence shall be maintained on that aspect of Dr. Zavala’s work.1. Has sufficient attention been paid to the possible effect of wilderness conditions upon the early development of institutional Christianity in'America? The chapter quite properly displays the Americas as a frontier in which European institutions met almost nothing in the way of a competing civilization to contest their plantation and expansion. On the other hand, it may have been that without such competition European institutions in some cases were modified to suit frontier circumstances more cheerfully and easily than if those institutions had been self-consciously propagated in the midst of a resilient alien culture.
Points of Departure for the History of Missions in Hispanic America
Authors: Konetzke Richard 
Published: July 2006

Three main questions arise in studying the history of missions in Hispanic America.
To what extent did the Christian religion transform the structure of life among the American Indians? (Their religious, political, social, and cultural life?)To what extent did the Christian religion influence the treatment of Negroes and the acculturation of the African element to the European and American-Indian environment?To what extent did the Christian religion determine the attitude of the Spanish conquistadors and settlers, and condition the life of the new colonial society that arose on the basis of the conquest and Spanish expansion in America?
The Evolution of a Mexican Foreign Trade Policy, 1821–1828
Authors: Baur John E. 
Published: July 2006

In 1821, an independent Mexico, developing a national conscience and abundant enthusiasm, planned to declare its independence economically and socially as well as in political affairs. Unfortunately, many prominent Mexicans were unable to realize that their new nation could escape neither the Spanish past nor its Mexican present.Mercantilism had been the prime characteristic of colonial commerce. During the colonial period, only two Mexican ports were provided for importation and exportation. These were Vera Cruz, for Atlantic trade, and Acapulco, for the Manila shipments. The whole export-import commerce of the New World was forced to pass through Spain's ports of Cádiz and Seville, and only in Spanish ships. Licensed vessels embarked at certain prescribed periods when they traveled with a convoy.
The Request of the Venezuelan Colonial Government for the Extradition of Bolivar
Authors: Burns Bradford 
Published: July 2006

The recent discovery of an unknown document in the Archivo General de la Nación, Caracas, Venezuela, revealed a new detail concerning the life of Simón Bolívar. This document shows the effort exerted by the Spanish colonial government in Venezuela to extradite Bolívar from Haiti in 1816.Bolívar was forced to seek refuge abroad following a cycle of military defeats. In early 1815, Bolívar found himself outside the walls of Cartagena in need of supplies from the revolutionary forces holding that city. General Manuel del Castillo, military commander of Cartagena and an enemy and rival of Bolívar, refused to furnish the supplies or to permit Bolívar's entrance into the city. While the two rivals glared at each other in costly stalemate, Spanish troops marched victoriously toward Cartagena, pinching Bolívar between them and the hostile Castillo forces. Under these circumstances, Bolívar concluded that it would be better to leave the scene of battle and, thus, to avoid dividing the patriot army in the presence of a strong Spanish force. Bolívar resigned his commission, and on May 9, 1815, he sailed for Jamaica aboard a British vessel.
Frenchmen and Francophiles in New Spain from 1760 to 1810
Authors: Houdaille Jacques 
Published: July 2006

IT is often said that the French Revolution and the ideas of the philosophers of the eighteenth century were of great influence in Latin America and that they constituted the intellectual motivation of its movements toward independence.This idea is presented in the majority of elementary history books. It is worthy of note that in the national hymn of the Republic of Honduras, one of the stanzas lauds the work of the Convention and mentions Danton.However, some years ago a French historian, Marius André, published a rather short essay, La fin de l’Empire Espagnol des Indes, in which he attempted to demonstrate that the independence of Spanish America was achieved by a group of conservatives who were frightened by the rebellion of Riego in Spain and who had no desire at any time to take the French Revolution as a model.
British Honduras: From Public Meeting to Crown Colony
Authors: Curry Herbert F. 
Published: July 2006

IN 1578 the Spanish Ambassador in London protested against English outrages “beyond the line.” Queen Elizabeth repliedthat the Spaniards by their hard dealing with the English, whom they had prohibited commerce, contrary to the laws of nations, had drawn these mischiefs upon themselves; moreover, that she understood not why her, or any prince’s subjects should be debarred from the trade of the Indies, which she could not persuade herself the Spaniards had any just title to by the donation of the Bishop of Rome (in whom she acknowledged no prerogative, much less any authority in these cases); not yet by any other claim, than as they had touched here and there upon the coasts; built cottages and given name to a river or a cape; which things could not entitle them to a propriety; so that this donation of what is another man’s (which is of no validity in law), and this imaginary propriety, cannot hinder other princes from trading in those countries, and (without breach of the law of nations) from transporting colonies into those parts thereof where the Spaniards do not inhabit;…
Puerto Rico in the 1830’s; The Journal of Edward Bliss Emerson
Authors: Gatell Frank Otto 
Published: July 2006

Edward Bliss Emerson, a younger brother of Ralph Waldo Emerson, was born in 1805. Educated at Andover Academy and Harvard, he showed great promise as a scholar. Ill health plagued the young man, however, and he was forced to give up his work as a teacher. A trip to southern Europe failed to cure his tuberculosis. Next he tried to study law in Boston, but this brought on the total ruin of his health and a short spell of mental derangement.By 1831 it was apparent that a prolongation of Emerson's life required a warmer climate than that of his beloved New England. He went first to the Danish island of St. Croix. A few months later he was in Puerto Rico, and there he remained—with the exception of one brief trip home—until his death in 1834.
Some Aspects of Spanish American Culture
Authors: Johnson Harvey L. 
Published: July 2006

Latin Americans are radically individualistic and sometimes it seems to a foreign observer that there are almost as many differing opinions as there are people. An admittedly extreme case will serve to confirm the aforesaid comment. In 1946 one of the warring factions of the Liberal Party of Colombia received, in response to its circular setting forth the rules for the campaign, the following telegram:Liberal Directorate, Bogotá. Have received circular. Respectfully advise am only liberal in this town. And I am divided. Regards. Pedro PiratequeWith individualism so rampant, it becomes immediately obvious that in a field as broad as the culture of twenty Latin-American republics, generalizations are difficult to make and some evaluations are only relevant when applied to specific areas or regions.
Latin American Archivology, 1953–1954
Authors: Hill Roscoe R. 
Published: July 2006

This survey of Latin American archivology is for the year 1954, together with some information regarding 1953, which was not included in “Latin American Archivology, 1951–1953” (see below).The outstanding feature of this period is the attention which is being given throughout Latin America to the improvement of the housing of the archives, which has been a great problem for many years. During 1954 Ecuador and the Dominican Republic dedicated and occupied new buildings especially constructed for their archives, which embody all features necessary for adequate services. In Guatemala construction of a new building was continued. Projects and plans for appropriate buildings were considered in Haiti and Mexico. Extensive remodeling and improvements were effected in Brazil and Paraguay. These activities have served to place the archives in a much better position to carry on the tasks appropriate to these important cultural centers.Consideration was also given to equipping the new buildings as well as some of the old ones with photographic laboratories, including microfilm and photostat, and with equipment for lamination and binding. Some concrete results were accomplished in these matters, but mostly it was projects under consideration, awaiting funds for the execution.
Mexican Views on Rural Education, 1900-1910
Authors: Presley James 
Published: July 2006

Among the numerous failures of the Porfirio Díaz government was the lack of education in rural Mexico. Statistics reveal only a fraction of the problem. In 1910 there were 11,750,996 illiterates in the population of 15,103,542, or a total of 3,352,546 who could read or write. Illiteracy may have been even more rampant than these figures indicate. Most of Mexico was rural, and most of the effective educational efforts were in urban areas.The question arises as to whether the leading influential groups in Mexico gave serious attention to the problem. The purpose of this article is to examine the views of five important groups or persons during that period just preceding the revolution, to determine the extent of importance assigned rural education in Mexico. The viewpoints are those of the Díaz administration, the Labor group under Ricardo Flores Magón, the Catholic Church, Francisco I. Madero, and General Bernardo Reyes.
A Document Concerning the Franciscan Custody of Rio Verde, 1648: Historical Introduction
Authors: Kiemen Mathias C. 
Published: July 2006

The franciscan custody, or Minor Province, of Rio Verde in Mexico occupied a comparatively small section of that large country. It lay between the present cities of San Luis Potosí and Tampico. We can say that its boomerang-shaped territory made up part of the southeastern part of the modern state of San Luis Potosí and extended northward to the southwestern section of the modern state of Tamaulipas, and possibly into the southernmost tip of the state of Nuevo León. Missionary endeavor soon encompassed this section of New Spain to the north of Mexico City. With a sort of holy emulation the Franciscan provinces vied with one another in staking claims—spiritual claims—to large sections of the “land of the Chichimecs” or marauding pagan Indians to the north of Aztec domination. The new section of which we will speak in this paper is called “Rio Verde” from a tributary river of the same name, which flows into the Río Panuco and thence to the Atlantic. It was called “verde” either because of its dark color, due to depth, or because of the green verdure along its banks.Since it was the Franciscan Province of San Pedro y San Pablo of Michoacán that began the work of evangelizing Rio Verde and continued it throughout the seventeenth and eighteenth centuries, it is necessary to review in a few brief sentences the early history of this Franciscan province.
The 1879 Conquest of the Argentine “Desert” and its Religious Aspects
Authors: Bustos-Videla César 
Published: July 2006

The conquest of the Argentine pampas, with its well-known effects on Argentine expansion and on the political career of General Julio A. Roca, had a religious accompaniment which gave it some of the aspects of a crusade. Missionary priests went along with the military expedition and followed it up in order to convert and settle the Indians whose wanderings were forcibly suppressed by the operation of the army.Efforts to Christianize the area had extended over two centuries, with only limited success.