The Internal Organization and Activities of San Fernando College, Mexico (1734-1858)

1949 ◽  
Vol 6 (1) ◽  
pp. 3-31 ◽  
Author(s):  
Maynard Geiger
Keyword(s):  
San Francisco ◽  
San Jose ◽  
Mexican History ◽  
Alta California ◽  
American Students ◽  
California Missions ◽  
History Of ◽  
San Fernando ◽  
Indian Mission ◽  
Mission Field

Students of the Mission History of colonial Spanish America are aware of the importance played by the Apostolic Colleges in the expansion and development of the Indian mission field. The labors of the Fernandinos, Zacatecans and Queretarans, for example, have been heralded in the chronicles of the Colleges, in the extant documents pertaining to the respective mission fields, and in the histories, both Spanish and English, which describe the endeavors of the friars in behalf of Christianity and civilization on the frontier.Between 1683 and 1814, seven of these Colleges were founded in New Spain alone: Santa Cruz, Querétaro; Cristo Crucificado, Guatemala; Nuestra Señora de Guadalupe, Zacatecas; San Fernando, Mexico City; San Francisco, Pachuca; San José, Orizaba; and Nuestra Señora de Zapopan, Guadalajara. Querétaro, Zacatecas and San Fernando are the best-known to American students, because of their influence on the Borderlands from Texas to California. San Fernando was responsible for the great development between 1769 and 1833 in the entire territory of Alta California, and in the southern portion between 1833 and 1853. Studies on this mission field are numerous and detailed, but there is a gap which should be filled with a study on the College itself. For such a study, we are dependent on the official documents of the regime, once—before the confiscation period in Mexican history—very numerous. Though various students have declared that most of the documents have been lost, the present writer may announce, with confidence, that while certain ones evidently have been lost, a great body of them does still exist; and from these it is possible to study various aspects of the College’s life. San Fernando has been chosen for study in this article, both because it was the mother house of the California missions, and because a considerable number of pertinent documents have been brought to light in recent years.

Historic Churches on the High Road to Taos

2019 ◽  
pp. 38-71
Author(s):  
Frank Graziano
Keyword(s):  
San Francisco ◽  
San Antonio ◽  
San Jose ◽  
San Lorenzo ◽  
Good Friday ◽  
History Of ◽  
Sensory Qualities ◽  
High Road

The Penitentes’ Good Friday devotions at San Antonio in Córdova are described, particularly the tinieblas (tenebrae) ritual. The Truchas section treats the conservation of altar screens painted by Pedro Antonio Fresquís. The history of the settlement of Las Trampas is then detailed, including discussion of fortified plazas and fortress churches, and followed by observations regarding current maintenance of San José church. The section on San Lorenzo at Picurís Pueblo describes feast-day events and then surveys the history of the five San Lorenzo churches constructed at the pueblo, including attitudes toward the current church. Several other adobe churches on this route are also discussed, and the chapter concludes with an analysis of the sculptural form and sensory qualities of San Francisco de Asís in Ranchos de Taos. Visiting information is integrated throughout the chapter.

Super Bowl Icon or Marketing Tool?

2017 ◽  
Author(s):  
Sarah K. Fields
Keyword(s):  
San Francisco ◽  
First Amendment ◽  
National Football League ◽  
Freedom Of Speech ◽  
San Jose ◽  
Super Bowl ◽  
Local Newspaper ◽  
Financial Interest ◽  
History Of ◽  
Marketing Tool

This chapter explores Joe Montana's lawsuit against the San Jose Mercury News. Montana was one of the best quarterbacks in the history of the National Football League. In San Francisco, he led four teams to victory in the Super Bowl and was named the Most Valuable Player of three of those games. After each Super Bowl victory, the local newspaper, not surprisingly, ran stories about Montana and the team and included photographs. These stories and photographs were clearly protected as documenting newsworthy events under the First Amendment. After the fourth Super Bowl victory, however, the San Jose Mercury News released and sold a poster that included photos of Montana from all four Super Bowls. Montana felt that the use of his photograph in the poster was a violation of his right of publicity—that the newspaper had used his image without his permission and profited from it. Montana's lawsuit highlighted the question of what was newsworthy and thus protected by freedom of speech, and how long that newsworthy privilege lasted. His case also reflected the shift in laws of reputation from protecting dignity to protecting the celebrity's financial interest in his image.

The End of the 1824 Chumash Revolt in Alta California: Father Vicente Sarría’s Account

1996 ◽  
Vol 53 (2) ◽  
pp. 273-283 ◽  
Author(s):  
Rose Marie Beebe ◽  
Robert M. Senkewicz
Keyword(s):  
Early Years ◽  
Santa Barbara ◽  
Alta California ◽  
California Missions ◽  
History Of ◽  
Franciscan Missions ◽  
Santa Inês ◽  
Set Up ◽  
Fear And Anxiety

The 1824 Chumash uprising against three Franciscan missions in the central section of the California chain—Santa Inés, La Purísima Concepción, and Santa Bárbara—was the largest organized revolt in the history of the Alta California missions. The Chumash burned most of the Santa Inés mission complex. At La Purísima, they drove out the mission guard and one of the two priests in residence. The mission was not forcibly retaken by the Mexican army for almost a month. At Santa Bárbara, the Chumash disarmed the soldiers stationed at the mission and sent them back to the presidio. After an inconclusive battle against troops who were sent out against them from the presidio, most of the rebels retired to the interior, where they set up their own community. The revolt was finally brought to an end when a military expedition led by Pablo de la Portilla negotiated the return of this group to the Santa Bárbara Mission. The role of the Prefect of the Missions, Father Vicente í, in bringing the revolt to an end by persuading this group to return to the Santa Bárbara Mission has long been recognized. Antonio María Osio, most likely relying on what he had been told by his brother-in-law, Governor Luis Argüello, stated in 1851, “They [the Chumash] had decided not to return to the missions and expressed the low regard in which they generally held the inhabitants of California. Yet, at the same time, they revered Reverend Father Vicente í for his many virtues. Only he had the necessary power of persuasion to calm the Indians’ fears.” In 1885, as he described the negotiations between the Mexican military and the Chumash, Theodore S. Hittell wrote, “Communications were opened and a conference held; the two missionaries, Father President Vicente í and Father Antonio Ripoll of Santa Bárbara, acted as negotiators; and the result was that the Indians submitted unconditionally; were pardoned, and the fugitive neophytes marched back to their respective missions.” We offer here a translation of a letter which í wrote to the Bishop of Sonora, Bernardo Martínez Ocejo, a few months after these events. The document provides an excellent first-hand account of the conclusion of the revolt. It also offers a close view of the growing fear and anxiety the missionaries were experiencing in the early years of Mexican independence. As a context for the letter, let us briefly summarize the Chumash revolt.

Craft Beer's Unlikely Alchemist

2019 ◽  
Vol 19 (4) ◽  
pp. 78-90
Author(s):  
Theresa McCulla
Keyword(s):  
San Francisco ◽  
Assembly Line ◽  
The United States ◽  
Risk Tolerance ◽  
Small Scale ◽  
Intellectual Curiosity ◽  
Brewing Industry ◽  
Washing Machine ◽  
Craft Beer ◽  
History Of

In 1965, Frederick (Fritz) Maytag III began a decades-long revitalization of Anchor Brewing Company in San Francisco, California. This was an unexpected venture from an unlikely brewer; for generations, Maytag's family had run the Maytag Washing Machine Company in Iowa and he had no training in brewing. Yet Maytag's career at Anchor initiated a phenomenal wave of growth in the American brewing industry that came to be known as the microbrewing—now “craft beer”—revolution. To understand Maytag's path, this article draws on original oral histories and artifacts that Maytag donated to the Smithsonian Institution's National Museum of American History via the American Brewing History Initiative, a project to document the history of brewing in the United States. The objects and reflections that Maytag shared with the museum revealed a surprising link between the birth of microbrewing and the strategies and culture of mass manufacturing. Even if the hallmarks of microbrewing—a small-scale, artisan approach to making beer—began as a backlash against the mass-produced system of large breweries, they relied on Maytag's early, intimate connections to the assembly-line world of the Maytag Company and the alchemy of intellectual curiosity, socioeconomic privilege, and risk tolerance with which his history equipped him.

History of the Security Analysts of San Francisco

1960 ◽  
Vol 16 (1) ◽  
pp. 69-71
Author(s):  
William M. Bennett
Keyword(s):  
San Francisco ◽  
Security Analysts ◽  
History Of

Historic Churches of New Mexico Today

2019 ◽  
Author(s):  
Frank Graziano
Keyword(s):  
New Mexico ◽  
San Francisco ◽  
San Jose ◽  
Pueblo Indians ◽  
New Mexican ◽  
Cultural Legacy ◽  
Attachment To Place ◽  
The Village ◽  
The Church ◽  
Previous Scholarship

Historic Churches of New Mexico Today is an interpretive ethnography based on fieldwork among hispanic villagers, Pueblo Indians, and Mescalero Apaches. The fieldwork was reinforced by extensive research in archives and in previous scholarship. The book presents scholarly interpretations in prose that is accessible, often narrative, at times lyrical, and crafted to convey the experience of researching in New Mexican villages. Descriptive guide information and directions to remote historic churches are provided. Themes treated in the book include the interactions of past and present, the decline of traditions, a sense of place and attachment to place, the church as a cultural legacy, the church in relation to native traditions, resistance to Catholicism, tensions between priests and congregations, maintenance and restoration of historic buildings, and, in general, how the church as a place and devotion as a practice are important (or not) to the identities and everyday lives of individuals and communities. Among many others, the historic churches discussed in the study include the Santuario de Chimayó, San José de Gracia in Las Trampas, San Francisco de Asís in Ranchos de Taos, the village churches of Mora County, St. Joseph Apache Mission in Mescalero, and the mission churches at Laguna, Acoma, and Picurís Pueblos.

scholarly journals High food insecurity in Latinx families and associated COVID-19 infection in the Greater Bay Area, California

BMC Nutrition ◽  
2021 ◽  
Vol 7 (1) ◽  
Author(s):  
Milagro Escobar ◽  
Andrea DeCastro Mendez ◽  
Maria Romero Encinas ◽  
Sofia Villagomez ◽  
Janet M. Wojcicki
Keyword(s):  
Food Security ◽  
Food Insecurity ◽  
San Francisco ◽  
Employment Status ◽  
The United States ◽  
Household Food Security ◽  
Bay Area ◽  
Household Food ◽  
History Of ◽  
The Impact

Abstract Background Food insecurity impacts nearly one-in-four Latinx households in the United States and has been exacerbated by the novel coronavirus or COVID-19 pandemic. Methods We examined the impact of COVID-19 on household and child food security in three preexisting, longitudinal, Latinx urban cohorts in the San Francisco Bay Area (N = 375 households, 1875 individuals). Households were initially recruited during pregnancy and postpartum at Zuckerberg San Francisco General Hospital (ZSFG) and UCSF Benioff prior to the COVID-19 pandemic. For this COVID-19 sub-study, participants responded to a 15-min telephonic interview. Participants answered 18 questions from the US Food Security Food Module (US HFSSM) and questions on types of food consumption, housing and employment status, and history of COVID-19 infection as per community or hospital-based testing. Food security and insecurity levels were compared with prior year metrics. Results We found low levels of household food security in Latinx families (by cohort: 29.2%; 34.2%; 60.0%) and child food security (56.9%, 54.1%, 78.0%) with differences between cohorts explained by self-reported levels of education and employment status. Food security levels were much lower than those reported previously in two cohorts where data had been recorded from prior years. Reported history of COVID-19 infection in households was 4.8% (95% Confidence Interval (CI); 1.5–14.3%); 7.2% (95%CI, 3.6–13.9%) and 3.5% (95%CI, 1.7–7.2%) by cohort and was associated with food insecurity in the two larger cohorts (p = 0.03; p = 0.01 respectively). Conclusions Latinx families in the Bay Area with children are experiencing a sharp rise in food insecurity levels during the COVID-19 epidemic. Food insecurity, similar to other indices of poverty, is associated with increased risk for COVID-19 infection. Comprehensive interventions are needed to address food insecurity in Latinx populations and further studies are needed to better assess independent associations between household food insecurity, poor nutritional health and risk of COVID-19 infection.

Las Yslas de Esperar en Dios: The Jesuit Mission in Moro 1546–1571

1988 ◽  
Vol 22 (3) ◽  
pp. 593-606
Author(s):  
John Villiers
Keyword(s):  
Sixteenth Century ◽  
Social Economic ◽  
Narrative Form ◽  
Society Of Jesus ◽  
The Social ◽  
The World ◽  
History Of ◽  
Political Conditions ◽  
Jesuit Missionaries ◽  
Mission Field

The numerous and voluminous reports and letters which the Jesuits wrote on the Moro mission, as on all their missions in Asia, are perhaps of less interest to us now for what they reveal of the methods adopted by the Society of Jesus in this remote corner of their mission field or the details they contain about the successes and failures of individual missionaries, than for the wealth of information they provide on the islands where the Jesuits lived and the indigenous societies with which they came into contact through their work of evangelization. In other words, it is not theprimary purpose of this essay to analyse the Jesuit documents with a view to reconstructing the history of the Moro mission in narrative form but rather to glean from them some of the informationthey contain about the social and political conditions in Moro during the forty years or so in the sixteenth century when both the Jesuit missionaries and the Portuguese were active in the regio Because the Jesuits were often in close touch with local rulers and notables, whether or not they succeeded in converting them to Christianity, and because they lived among their subjects for long periods, depending upon them for the necessities of life and sharing their hardships, their letters and reports often show a deeper understanding of the social, economic and political conditions of the indigenous societies and, one suspects, give a more accurate and measured account of events and personalities than do the official chroniclers and historians of the time, most of whom never ventured further east than Malacca and who in any case were chiefly concerned to glorify the deeds of the Portuguese and justify their actions to the world.

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