This study by an author with intergenerational ties to the Penitentes--the deeply religious group called Hermanos de la Luz (Brothers of the Light)--ties the santero folk art of New Mexico, the Penitente Brotherhood, and the Penitente religious hymns together. (Christian)

As a result, Carroll concludes, Penitente membership facilitated the rise of the modernin New Mexico and--however unintentionally--made it that much easier, after the territory's annexation by the United States, for the Anglo legal system to dispossess Hispanos of their land.

There are few foreign original voices talking about early twentieth century Northern New Mexico. Father Peter Küppers who immigrated from Germany to New Mexico is one of those few voices. Father Küppers was born in 1885, came to New Mexico in 1911 and aside from a few short trips to Colorado and the mid-West, remained in New Mexico all his life. Rather limited in his knowledge of American culture when he arrived on this continent—after all, he once got mad that folks in New York did not speak German—Küppers grew to love New Mexico. Always biased and fierce in his protection of Northern New Mexicans, particularly his often poor Catholic parishioners, he became a cultural agent for Hispanics and Anglos and a chronicler of rural small town life. In his sometimes jolly account from the early 20th century, Küppers discusses growing up in Germany, describes personal experiences in the United States, and particularly in New Mexico, where he had to adapt to rural life, interact with town folks, parishioners, and Penitentes, and his adjustment to cultural surroundings so very different from his homeland in Germany.

This is a book that explores finding God and life in the past , present and future along the Pecos River of southeastern New Mexico, a frontier region of the American West that earned a reputation for being wild, unexplored and rebellious (ala “there is no law west of the Pecos”) as it had been for thousands of years under Native-American, Spanish, Mexican and American control. It is a book that gives the reader a glimpse into the lives and struggles of living in this part of the “Land of Enchantment” or “Satan’s Paradise” as the New Mexico Territory was labeled.

Chapter 15. Realized Political Parties, 1869-1871 -- Conclusions -- Appendixes -- Notes -- Bibliography -- Index

Susan M. Yohn here reconstructs the interactions between Presbyterian women missionaries in the southwest and the native Hispanic-Catholic people they set out to "Americanize" between 1867 and 1924. In the process, she reveals how many Protestant women reformers shared a series of experiences that contributed to a national dialogue about cultural pluralism.

In this exploration of how people lived and died in eighteenth- and nineteenth- century New Mexico, Martina Will weaves together the stories of individuals and communities in this cultural crossroads of the American Southwest. The wills and burial registers at the heart of this study provide insights into the variety of ways in which death was understood by New Mexicans living in a period of profound social and political transitions. This volume addresses the model of the good death that settlers and friars brought with them to New Mexico, challenges to the model's application, and the eventual erosion of the ideal. The text also considers the effects of public health legislation that sought to protect the public welfare, as well as responses to these controversial and unpopular reforms. Will discusses both cultural continuity and regional adaptation, examining Spanish-American deathways in New Mexico during the colonial (approximately 1700–1821), Mexican (1821–1848), and early Territorial (1848–1880) periods.

Charles Montgomery's compelling narrative traces the history of the upper Rio Grande's modern Spanish heritage, showing how Anglos and Hispanos sought to redefine the region's social character by glorifying its Spanish colonial past. This readable book demonstrates that northern New Mexico's twentieth-century Spanish heritage owes as much to the coming of the Santa Fe Railroad in 1880 as to the first Spanish colonial campaign of 1598. As the railroad brought capital and migrants into the region, Anglos posed an unprecedented challenge to Hispano wealth and political power. Yet unlike their counterparts in California and Texas, the Anglo newcomers could not wholly displace their Spanish-speaking rivals. Nor could they segregate themselves or the upper Rio Grande from the image, well-known throughout the Southwest, of the disreputable Mexican. Instead, prominent Anglos and Hispanos found common cause in transcending the region's Mexican character. Turning to colonial symbols of the conquistador, the Franciscan missionary, and the humble Spanish settler, they recast northern New Mexico and its people.

compiled by Workers of the Writers Program of the Work Projects Administration in the State of New Mexico.