Conflict at Kewa and Isleta Pueblos

2019 ◽  
pp. 123-158 ◽  
Author(s):  
Frank Graziano
Keyword(s):  
Native American ◽  
New Mexico ◽  
Detailed Analysis ◽  
Santa Fe ◽  
Santo Domingo ◽  
Traditional Practice ◽  
Indian School ◽  
Dawes Act ◽  
Native Resistance ◽  
Carlisle Indian School

This chapter opens with detailed analysis of deculturation policy during the Spanish, Mexican, and American governance of New Mexico and the Pueblos. In the more recent history it includes discussion of the Code of Indian Offenses, the General Allotment Act (Dawes Act), the Carlisle Indian School, the Canton Asylum for Insane Indians (Hiawatha Asylum), and the evolving policies of the Archdiocese of Santa Fe. These introductory remarks are followed by analyses of a 1935–1940 conflict at Santo Domingo (Kewa) Pueblo, when Archbishop Rudolph Gerken attempted to change traditional practice of Catholicism and to house a resident priest and sisters at Santo Domingo; and of a conflict at Isleta Pueblo that culminated when Monsignor Frederick Stadtmueller was removed in handcuffs by the pueblo governor in 1965. The Native American ministry of the archdiocese and native resistance to dogma are also considered more generally. Visiting information for Kewa and Isleta is included.

Selected resources on Native American art

2008 ◽  
Vol 33 (2) ◽  
pp. 34-38
Author(s):  
Marilyn Russell ◽  
Thomas E. Young
Keyword(s):  
Native American ◽  
New Mexico ◽  
American Indian ◽  
American Art ◽  
Santa Fe ◽  
Electronic Resources ◽  
Native American Art ◽  
University Library ◽  
Indigenous Groups ◽  
Indian Nations

This review of selected paper and electronic resources on Native American art describes what is available at the Haskell Indian Nations University Library and Archives in Lawrence, Kansas; the Institute of American Indian Arts Library and Archives in Santa Fe, New Mexico; the H.A. & Mary K. Chapman Library and Archives at the Philbrook Museum of Art in Tulsa, Oklahoma; and the Billie Jane Baguley Library and Archives at the Heard Museum Library in Phoenix, Arizona. These four institutions develop and maintain resources and collections on Native American art and make the information they contain about indigenous groups available not only to their users and other scholars but also to the wider world.

Francis I. Proctor, MD and his wife Elizabeth C. Proctor: Their lives and legacy

2018 ◽  
Vol 28 (3) ◽  
pp. 135-139
Author(s):  
George M Bohigian ◽  
Robert M Feibel
Keyword(s):  
Native American ◽  
New Mexico ◽  
Infectious Diseases ◽  
Research Laboratory ◽  
Santa Fe ◽  
Indian Reservations ◽  
Lead Investigator ◽  
American Indian Reservations ◽  
Francis I ◽  
Blinding Trachoma

The Francis I. Proctor Foundation for Research in Ophthalmology is internationally recognized for its research in the fields of ocular inflammatory and infectious diseases. Although the name of one of its founders, Francis I. Proctor, MD (1864–1936) is memorialized, the legacy of his wife, Elizabeth C. Proctor (1882–1975) is not as well known. They were both full partners in this endeavor. Francis, a successful and wealthy ophthalmologist, retired to Santa Fe, New Mexico. After their marriage, they became interested in the problem of blinding trachoma, then an endemic problem on the Native American Indian reservations. The couple selected Phillips Thygeson, MD (1903–2002), a young ophthalmologist with an interest in infectious diseases, as their lead investigator. Using their own funds, the Proctors paid for Thygeson and themselves to study trachoma in Egypt, and then establish a trachoma research laboratory in Arizona where the causative agent of trachoma was identified. Not only did the Proctors fund these studies, they also studied bacteriology so they could help in the laboratory themselves. After Francis’ death, Elizabeth endowed the Foundation in 1947 and continued to support it. She also established the Proctor Medal for The Association for Research in Vision and Ophthalmology.

Perception of authenticity of tourist art among Native American artists in Santa Fe, New Mexico

2008 ◽  
Vol 10 (5) ◽  
pp. 453-466 ◽  
Author(s):  
Naho U. Maruyama ◽  
Tsu-Hong Yen ◽  
Amanda Stronza
Keyword(s):  
Native American ◽  
New Mexico ◽  
Santa Fe ◽  
Tourist Art ◽  
American Artists

Yvor Winters (1900–1968)

2018 ◽  
Author(s):  
Rick Joines
Keyword(s):  
Native American ◽  
New Mexico ◽  
Los Angeles ◽  
Santa Fe ◽  
University Of Chicago ◽  
The University

Arthur Yvor Winters was an iconoclast who valued tradition; a poetic experimentalist who became increasingly committed to inherited poetic forms; a critic committed to rationality whose judgments struck many as wildly eccentric; and a cultivator of faithful but sometimes rebellious disciples. His early poetry is significant for incorporating elements of Native American poetics; his later poetry for its formalist restraint and neo-classical refinement. In 1960, his Collected Poems won the prestigious Bollingen Prize. Born in Chicago, Winters grew up in Eagle Rock, near Los Angeles, California. He attended the University of Chicago where he met his future wife, poet and novelist Janet Lewis. Tuberculosis cut short his studies, and he was sent to a sanatorium in Santa Fe, New Mexico.

The Consequences of Competition: Federal Boarding Schools, Competing Institutions, Pueblo Communities, and the Fight to Control the Flow of Pueblo Students, 1881–1928

2015 ◽  
Vol 55 (4) ◽  
pp. 460-487
Author(s):  
John Reynolds Gram
Keyword(s):  
Native American ◽  
New Mexico ◽  
Arid Region ◽  
Boarding School ◽  
American Southwest ◽  
Santa Fe ◽  
Way Of Life ◽  
Cultural Complex ◽  
School Year ◽  
The World

Samuel M. Cart, superintendent of the recently opened federal boarding school in Santa Fe, New Mexico, sat down at his desk in September 1891 to write the commissioner of Indian affairs regarding his recent recruiting tour through the pueblos under his jurisdiction. The recruiting trip was in preparation for the first full school year of Santa Fe Indian School's (SFIS's) existence. Though Cart had only recently arrived, his would-be pupils belonged to communities who had lived in the region for over millennia. The Pueblos among whom Cart had just traveled had established successful agricultural committees in the arid region and developed complex social and cultural means to order and influence the world that Cart's countryman now called the American Southwest. And for generations, they had educated their children in order that their communities would survive. Now Cart, and men and women like him, had traveled to the Southwest to convince the Pueblos (and other Native American groups) that their way of life was inferior, their social–cultural complex was immoral, and their methods for educating their children were insufficient.

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