No description available.

Travel narratives of the nineteenth century frequently became vehicles for colonialist discourse, strategically representing the Other(s) in order to justify their subjugation, and their land as a site of opportunity. W.W.H. Davis's travel narrative, El Gringo: New Mexico and Her People (1857) was no exception. This dissertation begins by arguing that we need to read El Gringo as a rhetorical text, that Davis's objective in portraying both the land and the people was to represent New Mexico as inherently "disponible," a term used by Mary Louise Pratt to indicate "available for capitalist improvement." Working from this assertion, I use the methodology of the Discourse-Historical Approach developed by Martin Reisigl and Ruth Wodak to explore the development of racialized constructions of New Mexican identity, their ideological relationship to "disponibility," and how these constructs have been reproduced intertextually through discourse. As accepted beliefs concerning the state, they continue to be recontextualized in new situations, notably to justify the disproportionate location of nuclear weapons-related industries, waste, and research activities within the state. Just as Davis and other earlier writers had used words such as "barren," "isolated," "unpopulated," and "wasteland," to rationalize the US presence, US government officials used these very terms a century later to argue that New Mexico was the location-of-choice for building and testing the first nuclear weapon. I argue that a direct discursive connection exists between the US colonization of New Mexico in 1846 and its nuclear colonization in 1942. As part of the ongoing legacy of colonialism, the language used to justify New Mexico's nuclear burden has marginalized the state's original inhabitants, diminishing their land rights and creating situations of environmental racism, such as the Church Rock incident on the Navajo Reservation. In some cases, Native Americans and Nuevomexicanos were "disappeared" from the discourse entirely, as with several Pueblo communities living adjacent to the site of the Manhattan Project. Dialectically, the nuclear colonization of New Mexico has transformed Manifest Destiny as well, reconfiguring its initial purpose to ensure US hegemony internally, to the ability of the US to maintain nuclear hegemony worldwide.

The overall objective of the American Indian study is the preparation of a written report focusing on the ethnohistory and contemporary perspectives of selected communities affected by the Old Spanish Trail (OST). The project can be divided into two separate but related parts: (1) a brief history of each community under study and its historic relationship to OST, and (2) a description of contemporary community views of the trail. Of special interest will be any contemporary knowledge related to the role played by the trail (and/or events related to the trail’s history and use) that affected the history and perspective of each community. Also of interest will be any places or resources along the trail that have significant cultural meaning to the subject communities. These are often referred to as “ethnographic resources.” This report describes American Indian responses to various activities along the OST during its pack-train period, which was roughly from 1829 to 1849. The Indian responses are diachronic beginning with the first contacts by Indian people residing on and using traditional Indian trails which were to be used for pack-trains to and from California and culminating decades later when the full impacts of pack-train use had been absorbed and responded to by these proximal Indian peoples. While there were contacts between Indian people and Euro-Americans before 1829, commercial traffic along the OST initiated unprecedented and sustained American Indian natural resource and social impacts. This report describes the places involved and responses received from American Indian tribal representatives during the field visits conducted from June 2006 to June 2007. This report helps both the American Indian tribes and the involved Federal agencies to better understand what kinds of responses have been recorded and what kinds of places have elicited these responses. The following tribes participated in this study: Chemehuevi Indian Tribe, Colorado River Indian Tribe, Las Vegas Paiute Tribe, Moapa Band of Paiute Indians, Pahrump Paiute Tribe, Paiute Indian Tribe of Utah, and Southern Indian tribe.

The Petroglyph National Monument Rapid Ethnographic Assessment Project had two primary goals. One was the identification of those American Indian Tribes, Pueblos, and Spanish heritage groups who wanted to participate in a long -term consultation process with the National Park Service about the management of the new Petroglyph National Monument located outside of Albuquerque, New Mexico. The second goal was to document the cultural resource concerns of the Native Americans and the Spanish heritage people, so that protection of these cultural resources could be incorporated into the General Management Plan that the National Park Service is developing for the Petroglyph National Monument.

No description available.

Five species of stoneflies (Zapada haysi, Plumiperla diversa, Taenionema pacificum, Isoperla petersoni, Arcynopteryx compacta) from the North Slope and Interior of Alaska were examined for seasonal patterns of emergence of adults and growth of nymphs. Generally growth was retarded during the winter in this region, and all species except I. petersoni completed growth prior to January. The life cycles of six stonefly species (Prostoia besametsa, Triznaka signata, Sweltsa coloradensis. Isoperla fulva, Skwala parallela, Claassenia sabulosa) are described from northern New Mexico. In this region growth was generally less retarded during the winter than in Alaska; P. besametsa completed all nymphal growth during late fall and winter. Drumming behavior of a Colorado population of Pteronarcella badia was described using an evolutionary framework to explain the maintenance of signal variation in this species. Laboratory experiments were used to explore the effect of intraspecific and interspecific interactions on spatial partitioning in P. badia and Claassenia sabulosa. P. badia exhibited clumping and distributed itself as the surface area of substrate in low densities; however, in the presence of C. sabulosa its distribution was random and different from available surface area. A field study was used to examine spatial partitioning by three New Mexico stonefly species (I_. fulva, P. besametsa, T. signata) and to ascertain patterns of microdistribution relating to several abiotic and biotic factors. Generally, there was an interaction of the measured abiotic parameters (current, water temperature, time) with nymphal size. Additionally, void space and sample volume were successfully used to compare biotic densities among leaf and mineral substrates, which were higher in leaf packs than in mineral substrates.

El Santuario de Chimayo is a small community shrine that combines both native Tewa Indian and Christian traditions. This study focuses on the interaction between traditions through analysis of the shrine's two major artworks: a crucifix devoted to El Senor de Esquipulas (Christ of Esquipulas) and a statue of the Santo Nino (Holy Child). The shrine and its two primary artworks are expressions of the dynamic interaction between native and European cultures in New Mexico at the beginning of the nineteenth century. They frame the discussion of native and Christian cultural exchange about the relationships between religious images, how they function, and how they are interpreted.

abstract: My dissertation topic engages in the trajectory of Roma/Gitano culture and flamenco and its implications for Chicanx culture in New Mexico. New Mexicans have the reputation amongst US Chicanx as referring to themselves as Hispanic and aligning culturally with a Spanish sensibility. Historically in the larger US Chicanx community this type of popularity for flamenco would be described as typical of New Mexico’s wavering Chicanidad that yearns to be connected to a Spanish colonial past more than to its indigenous Mexican roots. However, I believe the reality is a bit different. What makes New Mexican Chicanx different from the larger US Chicanx community is that they utilize flamenco and its Gitano roots as a cultural example of their Chicanidad. There is scant research on how Chicanidad as a historical movement has been influenced by the flamenco culture that exists in New Mexico. This dissertation will begin a conversation that places flamenco and the precarious identity of Chicanx, Gitanos and Nuevomejicanos in dialogue through the body, the art form, and the cultural stylings of flamenco rooted in the Flamenco Festival Internacional de Albuquerque (FFI). / Dissertation/Thesis / Doctoral Dissertation Theatre 2019

Graduation date: 1999

Thesis (Ph. D.)--Columbia University, 1903. / Published also as Studies in history, economics and public law, vol. 20, no. 2.