USA > New Mexico > Santa Fe County > Santa Cruz > Los conquistadores : the story of Santa Cruz Evangelical United Brethren Church, Santa Cruz, New Mexico > Part 4
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In this breath-taking scene of valleys, mesas, and mountains, the farmers pastured sheep and cattle from the 7,000 head of stock brought along on the thousand-mile trail.6 Records tell about 150 mares and colts, 300 black cattle, sheep, 1,000 goats, hogs, and "chickens of Castille." Oñate laid out a system of irrigation ditches.7
"Most of our knowledge of Oñate's great accomplishment comes from an epic poem by Captain Villagra, a member of the expedition. The personnel of the colony has no parallel in our history. Oñate was enormously rich, popular and beloved. He was a member of a family illustrious in Spain and Mexico. He belonged to the highest society in the social, political, and military history of the time. He married into a family no less distinguished. His wife was a granddaughter of the Emperor Montezuma and of the conqueror Cortez. Many of those who accom- panied Oñate were his notable aristocratic relatives who came at per- sonal expense chiefly for adventure. One of them had 30 fine saddle horses with appropriate armor and weapons and a number of Indian and mestizo8 servants."9
"An inventory of the wardrobe of one of the colonizing cavaliers men- tions a costume described as 'another suit of rose colored lustrous satin of Castile, consisting of a Walloon doublet trimmed with narrow gold passamenterie, and a short cloak of gray cloth trimmed with wide gold
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and silver fringe, rose colored silk stockings and garters of rose colored striped taffeta.'
"The. Franciscans accompanied the party. Not only was subjugation of native tribes contemplated but their conversion to Christianity was one of the compelling motives of the whole scheme."
"The Gospel had been preached in New Mexico before Oñate's advent but he built the first church, the second within the territorial area of the Present United States.10 It was ready for worship two months after his arrival. Fifteen hundred Indians voluntarily assisted in the erection of the present village of Española. . . . At the dedication, September eighth, a series of ceremonies lasted several days. The affair was called 'A Meeting of All the Earth.' After the religious services, there were Indian dances, races, feasts, feats of horsemanship, feasting and the per- formances of a play entitled Los Moros y Los Cristianos (a sham battle between Moors and Christians) .11
"Later, Oñate left on two journeys to the Great Plains and three to the Pacific Coast. He discovered the head of the Gulf of California." While Oñate was absent, his 16-year-old son, Cristobal, was left in charge as lieutenant-governor. He had his problems! There was tension with Indians tired of being taxed. And the settlers were beginning to resent the hard- ships; first they quarreled, and then most deserted to Mexico, though later found and brought back. The colonists sneaked a letter to the viceroy in Mexico charging Oñate with 57 offenses. Oñate thereupon resigned and was given permission to return home (after investing two million dol- lars in the venture!). Cristobal was elected governor and held office until 1609. After this, headquarters were moved to Santa Fé.12
Oñate and his son eventually left for Mexico. En route, Cristobal was killed by Indians and his body lies in an unknown grave. He is "New Mexico's Boy Hero Number One."18
Appendix C THE PUEBLO INDIANS
Today, wherever in North or South America one travels, he finds all the ancient Indian civilizations either destroyed or drastically changed. The one exception is the Pueblo tribes of New Mexico and Arizona. From the pages of Pedro de Casteñada, the chronicler for Coronado's expedi- tion, "one can step right into the Pueblos of today."'1
When Coronado travelled across the Southwest, he was witnessing a material civilization "perhaps two thousand years old, but the Pueblo social and spiritual culture was much older - older by many thousand years. Yes, older by tens of thousands of years."2 Today's Pueblo deer dancers resemble the French cave-painting that could well be twenty thousand years old. The Zuni Shalako ceremony is actually "Paleolithic man."3
Archæology shows Pueblo origins among the basket-making people of two thousand years ago - the time of Christ. By 400 A.D. they had invented pottery. By 500 A.D. they had acquired maize, squash, and beans. Soon afterwards they began town-building.4
Between 1000-1200 A.D., savage ancestors of the Navahos and Apaches made enough of a nuisance to force the Pueblos to build their
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dwellings in high places - cliff dwellings - in the Chaco Canyon and Mesa Verde region.5
Later migration brought the tribes into the Rio Grande Valley area, with the Bandelier and Puye cliff dwellings existing 1350-1550 A.D. Unknown causes forced abandonment of these areas too, with the tribes moving into the present-day San Ildefonso, Santa Clara, and San Juan Pueblos.
In 1540, Coronado's expedition brought these Indians under the dom- ination of Spain. This included a brutal, treacherous slaughter of 200 warriors in some of the southern pueblos.6 In 1680, the Indian revolt, led by Taos Pueblo, drove out the conquerors, only to be reconquered eight years later. However, despite what to our modern minds seems undue harshness in Spanish rule, the humanitarian New Laws of the Indies (written largely by Bartolomé de las Casas)7 were put into prac- tice here after the reconquest, and "over the long span it can be said that Spain allowed the Pueblo civilizations to live into our modern day."8 Spain allowed the Pueblo structure to remain intact rather than to be Europeanized. Actually, Spain needed the Pueblos as buffers against other wild Indian tribes.9
Across the succeeding decades, whites kept grabbing the Indian lands. Famine often stalked the Pueblos. In 1922, Albert B. Fall, Secretary of the Interior, and the Indian Bureau tried to crush the Pueblo society - institutions, land ownership, religion. But the Indians stood together, took their cause to the legislatures and courts, and finally "became the spear- head of all the Indian peoples in that struggle which, in 1933, overturned the old Indian Bureau and reversed the government's policy of liquidating the Indians."10 This was the Indian Reorganization Act of 1934.
The future of the Pueblos is filled with opportunity as well as perils of "assault from without and crises within."11
The present-day spread of pueblos is sketched below.12
NORTH TIWA Taos Picuris
NORTH TEWA San Juan Nambe Santa Clara Tesuque San Ildefonso
TEWA
Pecos
TOWA Jemez
SOUTH TEWA (Tano) Galisteo (San Crisobal at Chimayo and Labaro at Santa Cruz - now ex- tinct).
KERES Cochiti Santo Domingo San Felipe Zia Santa Ana Laguna Acoma
SOUTH TIWA
Sandia
Isleta
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FOOTNOTES
CHAPTER ONE
1. This phrase appears to have been used originally in booklets by the New Mexico territorial bureau of immigration in the 1890's. This and much of the fol- lowing information comes from Paul Walter Jr., "A Study of Isolation and Social Change in three Spanish Speaking Villages of New Mexico," (Dissertation in Divi- sion of Sociology, Department of Economics, Stanford University, January, 1938).
2. "Yucca" is the state flower, piñon the state tree.
3. The name for the eastern mountain range is Sangre de Cristo or "Blood of Christ." Nearby Truchas Peak is 13,325 feet above sea level, one of the highest in the state.
4. This is due to the high elevation-5,590 feet above sea level at Española.
5. Originally the Rio Bravo del Norte, "Bold River of the North."
6. Walter, ibid., p. 22.
7. Ibid., pp. 51-52.
8. John R. Scotford, Within These Borders (New York: Friendship Press, 1953), p. 19. Quoted in Harold Harvey Maxwell, The History of the Rocky Mountain Conference, Evangelical United Brethren Church, 1869-1951, (A Dis- sertation submitted to the Faculty of the Iliff School of Theology in Partial Ful- fillment of the Requirement for the Degree of Doctor of Theology, Department of New Testament and Christian History, Denver, Colorado, August, 1964) pp. 368-370.
9. John Collier, On the Gleaming Way (Denver: Sage Books, 1962), p. 75.
10. Ibid., pp. 84-85.
11. Clara D. True, Facts About The Española Valley (Santa Fe: Rydal Press, 1947), p. 1.
12. Loc. cit.
13. Ibid., p. 11
14. Ibid., pp. 14-15.
15. Ibid., p. 16.
16. "As an ethnic group the Tanos lost their identity and the pueblos of San Lazaro and Cristobal in the vicinity of Santa Cruz became extinct." True, Facts About the Española Valley, p. 18. Some fled to Arizona, especially after a later small revolt in 1696-first to Zuni and then to Hopi country where they have lived ever since on a high mesa, distinct from Hopi culture, though now going through a period of integration. See Edward P. Dozier, The Hobi-Tewa of Ari- zona (Berkeley and Los Angeles: University of California Press, 1954), p. 376. 17. True, op. cit., p. 18.
CHAPTER TWO
18. Mary E. Brawner, "After a Year in New Mexico," Women's Evangel, Vol. XXXV, No. 10, October, 1916, pp. 338-339.
19. Baptists entered in New Mexico in 1849, Methodists and Presbyterians in 1850. Northern Baptists began work at Rinconada in 1895, at Velarde in 1897, and later at Alcalde. This effort lasted about a dozen years, when the Southern Baptists encouraged them to abandon their work among the Spanish-speaking people of New Mexico. Our Spanish-American Mission in New Mexico, Division of Home Missions and Church Extension, Board of Missions, Evangelical United Brethren Church, Dayton, Ohio, p. 5. Robert N. Morrison, United Brethren Work Among Spanish-American People, (A Thesis Presented in Partial Fulfill- ment of the Requirements for the Degree of Bachelor of Divinity, Bonebrake Theological Seminary, 1942), pp. 30-31. Dr. C. Whitney, "Progress on the Home Field," Women's Evangel, Vol. XXXII, No. 6, June, 1913. pp. 164-165. . . . Word got around that there was a group of people living under our flag who had no schools. Various denominations heard the call and sent school teachers to those remote villages. ... By so doing they achieved far more than just introducing book learning. These mission schools were the forerunner of the public schools. In New Mexico the Protestant church was built beside the mission school. The combination meant a more abunndant life for the people." John R. Scotford, Within These Borders, op. cit., p. 20, quoted by Harold Harvey Max- well. op. cit., p. 370.
20. Harold Harvey Maxwell, op. cit., p. 375; also pp. 162-163. On Novem- ber 5, 1908, the North Texas Mission was organized. The handwritten secre-
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tarial records are the work of Mrs. Callie King. In 1909, General Conference meeting in Canton, Ohio, authorized this arrangement. The 1912 Annual Con- ference asked General Conference to add the eastern area to Kansas and Okla- homa Conferences, the remainder to become the New Mexico Conference. This was approved. Therefore, 1913 was the sixth and last session. General Conference in 1913 officially created the New Mexico Missionary Conference. In 1929 the Colorado and New Mexico Conferences united, becoming the Rocky Mountain Conference at the time of the merger of the United Brethren in Christ and the Evangelical Churches. Maxwell, op. cit., pp. 165, 162-163, 169-170, 178.
21. Dr. C. Whitney, op. cit, p. 32. This organization is now called the Council on Spanish-American Work.
22. Maxwell, op. cit., p. 374.
23. Minutes of the North Texas Conference 1908-1913 (minus 1912), on microfilm in the archives of the EUB Historical Society in Dayton, Ohio. The Reverend O. A. Smith, pastor at Amistad, "presented the matter of reaching the Spanish people. . .. While no action is recorded in the minutes of this Confer- ence, we do know that Miss Perkins, on her own initiative, pushed forward her concern for these people. ... " Maxwell, op. cit., p. 172.
24. Maxwell, op. cit., p. 374. No written records state this, but the informa- tion comes in a letter to Dr. Maxwell by Rev. A. L. Brandstetter.
25. Blake-Schomberg, "The Three-Fold Program," a sketch of churches, schools, and hospitals in the Mission. The Baptists worked in Velarde from 1897 to about 1909.
26. The Religious Telescope, December 15, 1915.
27. Mellie Perkins, "New Developments in New Mexico," Women's Evangel, Vol. XXXI, No. 2, February, 1912.
28. Mellie Perkins, Diary of Mellie Perkins, June 30, 1912. This book is kept in the office of the Division of National Missions and Church Extension in Dayton, Ohio. The little volume covers the period from summer of 1912 through the fall of 1913.
29. Whitney, op. cit., pp. 164-165.
30. Perkins, Diary. In this entry, there is confusion over the name of "Muriel." The script for the Fiftieth Anniversary Pageant in 1962 mentions Susanita Martinez as the one who accompanied Miss Perkins to Velarde.
31. Our Spanish-American Mission in New Mexico, op. cit., p. 9.
32. The Hausers came from Nebraska and semi-retired by homesteading near Amistad. Later, they offered to give the property or money from the sale of this land. The property was sold for $1,000, and the money was turned over to the Board; $500 was paid to the Baptists for the Velarde property. Other funds for other needs came from the Home Mission Society and the Women's Missionary Association. Rev. A. L. Brandstetter is the source of this information.
33. Perkins, Diary. The subsequent quotations come from the same source. 34. Rev. Rendon was the pioneer Presbyterian missionary who established so many churches in the eastern mountain region. His daughter, Ruth (Mrs. E. T. Martinez of Chimayó), who was with him on this journey, is a member of Santa Cruz Church. His story is told in the book, Hand On My Shoulder.
35. Perkins, Diary.
36. Mellie Perkins, "Our School at Velarde, Women's Evangel, Vol. XXXII,
No. 5, May, 1913, p. 134. 37. Mellie Perkins, "A Day's Calls," Women's Evangel, Vol. XXXII, No. 9, September, 1913, p. 313.
38. "Minutes of North Texas Conference," October 23-29, 1913, at Optima, Oklahoma. This was the last such session, since 1914 began the New Mexico Mis- sionary Conference, whose first session was held on September 5, 1914, at Amistad. Regarding Bessie F. Haffner, no other information has been found. On the letterhead used by Miss Perkins to record the historical sketch of the mission for the cornerstone box; Miss Haffner's name is printed as "assistant" - then scratched out with pencil. She apparently resigned after a few years' work.
39. The proper term for the people in this Valley is "Americans." But when- ever one needs to become technically precise, the term "Spanish-Americans" is more accurate than "Mexicans." Mexicans still refer to the Spanish-Americans in New Mexico as manitos or "orphans," i.e., those who could have returned to Mexico after the conquest but who elected to become American citizens. The term is used also by Texas Spanish-Americans who live close to Mexico. The meaning is not always complimentary or intimate.
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40 N. H. Huffman, "Just a Family Letter," Women's Evangel, Vol. XXXII, No. 2, February, 1914. This first service in Santa Cruz was held in the Fairview area, in the old Frankenburger house located just beyond the southwest corner of McCurdy Road and Fairview Lane - according to Mrs. Celestino Gallegos. Miss Perkins wrote that Rev. Huffman was from "Porto Rico," which may imply that he knew Spanish. She described him as ". . . a forceful speaker, untiring in his efforts, at home with the race; and, in fact, just the kind of man we ought to have in a place like this." Mellie Perkins, "Our School at Velarde," Women's Evangel, Vol. XXXII, No. 5, May, 1913, p. 134.
CHAPTER THREE
41. The exact date of Miss Perkins's arrival at Santa Cruz is established by the following references: (i) the report of Miss Perkins to the second session of the New Mexico Missionary Conference, September, 1915, where she stated that "the work continued at Velarde with increased interest in all departments until June 1, when I moved to Santa Cruz to open up our new field- of labor; (2) in Miss Perkins's article, "Depending on You," in Women's Evangel, Vol. XXXVI, No. 10, October, 1917: "June 1, 1915, I moved to Santa Cruz"; (3) in her historical sketch included in items placed in the cornerstone.
42. Now Mrs. Angelica Trujillo.
43. Originally the Amado Lucero home, according to Mrs. Gallegos. Torn down in the summer of 1962. The site stands at the present entrance to the Mc- Curdy teachers' and principal's residences.
44. Letter from Mrs. Lillian Kendig Cole, April 15, 1964.
45. Mellie Perkins, "History of The Edith M. McCurdy Mission From May 26, 1915, to October 11, 1916," placed in the cornerstone of the Chapel in 1916. The three trustees were Mr. Block, Mr. Eads, and Mr. Peterson.
46. Loc. cit.
47. Letter from Miss Mary Brawner to Mrs. Lillian Kendig Cole.
48. Loc. cit.
49. Loc. cit.
50. Several visits to Santa Cruz in search of property had been made by Miss Perkins and Rev. Huffman. Purchase was finally made on May 26, 1915, bought in Miss Perkins' name and afterward deeded to The Church Erection Society (from Miss Perkins's "History" placed in the cornerstone). Funds came, for example, from over $600 of subscriptions secured at the Board meeting in York, Nebraska (Ida H. Hushower, "Our Girls in New Mexico," Women's Evangel, Vol. XXXV, No. 4, pp. 150-151; Religious Telescope, December 5, 1915)
51. Letter from Miss Brawner, op. cit.
52. Miss Perkins states "two" days later in her "History" for the corner-
stone.
53 Report of Mellie Perkins, Deaconess and Mission Teacher, to the Bishop, Members, and Friends of The New Mexico Conference, 3rd Session, 1916, at Wagon Mound. In her cornerstone "History," she describes how attendance swelled to eighteen, making it necessary to turn some away in spite of new and larger quarters.
54 Miss Mellie Perkins, "Depending on You," Women's Evangel, Vol. XXXVI. No 10, October, 1917, pp. 312-313.
55 From Mrs. Celestino Gallegos (nee Jane Block), one of the first day students. Two boarding girls were Angelica Romero and Viola Martinez.
56. Ida A. Hushower, "Our Girls in New Mexico," op. cit., pp. 150-151. Edith McCurdy died in May, 1914. (Religious Telescope, December 15, 1915.) Mr. McCurdy, an attorney, wanted an elaborate memorial, so Miss Perkins dur- ing her trip east in 1916 persuaded him to give this amount toward a chapel in New Mexico. On November 16, she received a letter from the McCurdys that the gift would be given for a chapel and "on recognition that the Mission was to be named the Edith M. McCurdy Mission" ("History" in the cornerstone box). It is not perfectly clear whether the gift was to be applied on this first building or only on the chapel built in 1917.
57. Mellie Perkins, "Christmas at Santa Cruz," Women's Evangel, Vol. XXXV, No. 3, March, 1916, pp. 106-107.
58. Mellie Perkins's report to the 1916 New Mexico Mission Conference at Wagon Mound, op. cit. Miss Mary Brawner directed the work during Miss Perkins' absence. Upon Miss Perkins' return, Miss Brawner went to Velarde to
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replace Miss Haffner and Miss Moore. On August 1 she returned to Santa Cruz due to Miss Perkins' illness. (Report of Miss Mary E. Brawner. Deaconess and Mission Teacher at Santa Cruz, Sept. 15, 1915, to Aug. 1, 1916, to the third session of New Mexico Mission Conference, at Wagon Mound.)
59. Letter from Mrs. Lillian Kendig Cole to Rev. Campbell, March 30, 1965. An article in The Watchword, May 27, 1916, stated that she was appointed to succeed Miss Bessie Haffner who resigned her position at Velarde.
60. Lillian Kendig. "Opportunities in New Mexico, as Seen by a New Worker," Women's Evangel, Vol. XXXV, No. 11, November, 1916, pp. 383-384.
61. Mary E. Brawner, "After a Year in New Mexico," Women's Evangel, Vol. XXXV, No. 10, October, 1916, pp. 338-339. Apparently, she later left the work to get married to a Methodist minister in Denver, Colorado. This may have caused bad feeling with Miss Perkins, though there is no proof of this. There are rumors, too, that she was killed in recent years in a car accident.
62. "Three New Workers in New Mexico," Women's Evangel, Vol. XXXVI, No. 1, January, 1917, pp. 6-7. She arrived August 29, 1916, according to the "History" in the cornerstone.
63. This organ was destroyed in the gymnasium fire.
64. Information shared by Mrs. Mardorf.
65. "Three New Workers for New Mexico," Women's Evangel, Vol. XXXVI, January, 1917, p. 7. Rev. T. Z. Salazar was "born of Spanish Catholic parents in Los Pinos, New Mexico, receiving Catholic instruction for more than fourteen years. In 1894, he was converted during a revival at a mission school at Dulce, New Mexico. In 1901, he was found by Mrs. T. Harwood, who came to Dulce seeking some Christian boys to study for the ministry. After studying at Albu- querque College, he was appointed in 1902 as an assistant pastor there, studying and preaching in various fields until 1905. Since that time he has been working in Colorado and New Mexico. In the summer of 1916 he was sought as pastor of our mission."
66. Minutes of the third session of the New Mexico Missionary Confer- ence. August 24, 1916, at Wagon Mound.
67. "Three New Workers for New Mexico," Women's Evangel, op. cit.
68. Letter from Miss Lillian Kendig Cole to Rev. Brandstetter, April 15, 1964. The cornerstone laying took place on a rainy Wednesday morning, October 16. 1916. "Rev. Z. Salazar had charge of the services. No special effort was made to have a large attendance. No announcement being made of the services. The workers, pastor, workmen and school children being present" (from a note by Miss Perkins placed in the cornerstone box). Items were gathered last-min- ute and placed in the box, according to Mrs. Mardorf who was present at the ceremony.
69 Information shared by Mrs. Mardorf.
70. Letter from Mrs. Lillian Kendig Cole to Rev. Brandstetter, op. cit.
71. Mellie Perkins, "History" in the cornerstone. Mr. Frank N. Thompson, from Santa Fe. was the contractor. Work began on August 4. Foundations were laid on September 25, and work completed on October 7.
72. "Historical Sketch in Church Record of the Church of the United Brethren in Christ at Santa Cruz. New Mexico.
73. Dr. P. M. Camp, "Santa Cruz Dedication," Women's Evangel, Vol. XXXVI, No. 11, November, 1917. pp. 341-342.
74. Mellie E. Perkins, "Depending on You," Women's Evangel, Vol. XXXVI. No. 10, October. 1917, pp. 312-313.
75. Information shared by Mrs. Mardorf.
76. "Historical sketch," in Church Record, op. cit.
77. Minutes of the Annual Conferences.
78. Dr. Whitney, "A Partial Glimpse of Our Home Mission Work in New Mexico," Women's Evangel, Vol. XXXVI, No. 6, June, 1917, p. 181.
79. Paul C. Bailey. A Biographical Sketch of Mellie Perkins (Thesis, United Theological Seminary, May, 1960). "In reply to the question, 'Why are the people so anxious for us to come?' he said, 'Your work at Velarde and Santa Cruz has shown to these people the importance of enlightenment and education. . . . '"
80. Letter from Mrs. Lillian Kendig Cole to Rev. Brandstetter, op. cit.
81. Minutes of the Annual Conference at Las Vegas, August 24, 1917.
82. Letter from Mrs. Cole, March 30, 1965, op. cit.
83. Blake-Schomberg, op. cit.
84. In the Valley of The Rio Grande, published by The Home Mission
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Society of The Church Erection Society of The United Brethren Church (1943), p. 7. In fairness, it can be reported that the resident priest in those days, a Father Heltherman, who later left the Valley to become a chaplain in World War I, was very friendly to the Anglo Protestants. His sister kept house for him and often visited at the Mardorfs - according to information shared by Mrs. Mardorf.
85. "Historical Sketch" in Church Record, op. cit.
86. Bailey, op. cit.
87. "Historical Sketch" in Church Record, op. cit. Miss Kendig had gradu- ated from Bonebrake Theological Seminary's English Course, and at the 1917 Annual Conference in Las Vegas she was licensed and ordained. Most fortunate! In the 1919 Conference records she is listed as "Acting Pastor." This information is in her letter to Rev. Brandstetter. At this time, too, the boys were sent to Velarde and the girls kept at Santa Cruz, but this arrangement proved impractical. Therefore, in 1919 the girls' dorm was built at McCurdy and the original house enlarged to accommodate the boys. Roll call listed thirty boys and forty girls. (Letter to Rev. Campbell.)
88. Ibid.
89. Lillian Kendig, "Three Great Days at Edith McCurdy Mission," Women's Evangel, Vol. XXXVII, No. 9, September, 1919, pp. 279-280.
90. "Historical Sketch," op. cit. The girls were Ida, Onorata, Aurelia, and Belen Bustos.
91. Minutes of The Annual Conferences. Of $3,664.46 budget, $3,000 was for missionary appropriation! The remainder included: $13.09 for local expense, $330.50 for pastor's salary, $60.00 for benevolence budget, and $34.50 for local Sunday School expenses.
92. "Historical Sketch," op. cit.
CHAPTER FOUR
93. Letter from Mrs. Cole to Rev. Brandstetter.
94. Women's Evangel, Vol. XXXVII, No. 9, September, 1919.
95. Including Jane Block (Mrs. Celestino Gallegos) .
96. The Church Record mentions that on February 6, 1921, when Rev. Dye was still pastor, "The church was organized by the class electing Miss Kendig class leader, Chas. Peterson church treasurer, and Mrs. Chas. Peterson church Sec'ry." This must not have been enough!
97. Letter from Mrs. Cole to Rev. Brandstetter.
98 By this time the UB's had taken over the Methodist work in Española. In 1924 Rev. Love handled the Española church. He left in 1926.
99. Dedicated October 19, 1924.
100 Some of these were staff. Miss Munns became Mrs. McCracken. Miss Blake handled McCurdy girls' dorm. Miss Zella Herrick was high school principal and later office manager and bookkeeper. Miss Delia Herrick taught at Vallecitos and later at McCurdy grade school. Mr. Medina served at Velarde and Alcalde, later became McCurdy high school principal. Mr. Martinez still serves as coach and teacher. Dr. McCracken recently retired as superintendent of all the schools. Other early school teachers still active in the church are Miss Georgene McDonald and Miss Irene Bachman.
101. As Miss Pearl Testermann, she had served as a helper at McCurdy School during an epidemic - November, 1919, until February, 1921.
102. Information shared by Rev. Harold Megill.
103 This arrangement did not prove too satisfactory; the Espanola work dwindled and temporarily disbanded, with the remaining people attending Santa Cruz for awhile Information shared by Mrs. McCracken.
104 EUB work began in Vallecitos in the summer of 1930.
105 The Vallecitos congregation was officially organized on April 3. 1932.
106. Quarterly Conference Minutes, November 15, 1936. Rev. Schlotter- beck, after leaving Santa Cruz, was killed tragically in a car accident in Colorado while returning home from Annual Conference.
107. Every other Sunday afternoon ministry began at Tres Piedras. And the Petaca church was taken over in 1941.
108. The Youngs lived nearly three and a half years next to the J. B.
Johnsons. Dr. Ziegler and family lived in the new parsonage for a while also. Built by Rev. McFarland in 1947, it became a parsonage in 1950.
109. Rev. Harold Sanchez at Hernandez, Rev. Lewis Brown on the Ojo Caliente circuit.
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110. The Española Hospital was built in 1948 - dedicated on May 9 and in operation by June.
111. Quarterly Conference Minutes, January 3, 1956.
CHAPTER FIVE
112. The Bishops. Board of Missions Secretaries: Rev. P. M. Camp, Dr. Hovermale, Dr. Williams, Dr. Berger. General and Branch Women's Society of World Service. Conference Superintendents: Rev. Overmyer, Dr. Maurice Nichols, Rev. Ralph Hines, Dr. William Young, Dr. Lloyd Nichols.
113. People such as Dr. McCracken (1926) served as Trustees and Sunday School teachers. Mrs. McCracken (1922) served as Quarterly Conference secre- tary for over twenty years. And many more did similarly: Mrs. Lillian Kendig Cole, Miss Mary Brawner, Miss Lena Blake, Miss Mathilda Peterson, Miss Irene Cole, Rev. and Mrs. A. W. Pringle, Mr. and Mrs. C. E. Medina, Mrs. Mary Walker, Miss Helen Butterwick, Miss Cora Newman, Mr. and Mrs. J. M. Mar- tinez, Miss Helen Ball, Mr. and Mrs. Enoch Rodriguez, Miss Delia and Miss Zella Herrick, Miss Georgene McDonald, Miss Irene Bachman, Miss Ruth Stambach, Miss Elvira Townsend. All of these have served ten to forty years in the Mission at McCurdy School as well as in the Santa Cruz Church. Still others - unlisted because they are so many -- have been here less than ten years but are active in the congregation.
114. John 11:52.
APPENDIX A
1. Samuel Eliot Morison, The Oxford History of The American People. (New York: Oxford University Press, 1965), p. 38.
2. Stanley T. Williams, The Spanish Background of American Literature. (New Haven: Yale University Press, 1955), Vol. I, p. 6.
3. Ibid., p. 23.
4. Morison, op. cit., pp. 36-37.
5. Ibid., p. 6.
6. Ibid., p. 172.
7. Ibid., p. 18.
8. Ibid., p. 19.
9. Ibid., p. 20.
10. Ibid., p. 23.
11. Ibid., p. 24. 12. Francis Fugate, Spanish Heritage in the Southwest. (El Paso: Texas West- ern Press, 1952), n.p.
13. Ibid.
14. Morison, op. cit., p. 38.
15. Williams, op. cit., p. 198.
16. Ibid., p. 131
17. Ibid., pp. 24 and 326.
18. Ibid., p. 45.
19. Ibid., p. 45.
20. Ibid., p. 217.
21. Ibid., p. 217.
22. Ibid., p. 225.
23. Ibid., p. 229.
24. Ibid., p. 251.
25. Ibid., pp. 232-233.
26. Ibid., p. 15.
27. Fugate, op. cit.
28. R. W. Sexton, Spanish Influence on American Architecture and Decora- tion. (New York: Brentano's, 1927), pp. 13, 14, 31, 85-86, 153, 185-186, 209-210. 29. Williams, op. cit., p. 28.
30. Ibid., pp. 75, 252.
31. Ibid., pp. 141-142.
32. Ibid., pp. 198, 248-250.
33. Ibid., p. 216.
34. Ibid., p. 217.
35. Ibid., p. 217.
36. Ibid., p. 228.
37. Ibid., p. 229.
447
38. Ibid., p. 389
39. Ibid., p. 237.
40. Ibid., pp. 237 and 400
41. Ibid., p. 240.
42. Ibid., pp. 242-244.
43. Ibid., p. 251.
44. Ibid., p. 253.
45. Ibid., p. 254.
46. Ibid., p. 266.
47. Ibid., pp. 273-274
48. Ibid., pp. 263, 275, 280, 281.
49. Ibid., p. 275.
50. Ibid., p. 287.
51. Ibid., p. 218
52. Ibid., p. 297
53. Ibid .. p. 255
54. Ibid., p. 260.
55. Ibid., p. 253.
56. Ibid., p. 374. 57. Rafael V. Martinez, My House Is Your House. (New York: Friendship Press, 1964). pp. 52-53.
58. Ibid., p. 172.
59. Ibid., p. 15.
60. Martinez, op. cit., p. 75.
61. Fugate, op. cit. 62. Gabino Rendon, as told to Edith Agnew, Hand on My Shoulder. (New York: Board of National Missions, The United Presbyterian Church, USA, 1963).
APPENDIX B
1. Clara D. True. Facts About the Española Valley. (Santa Fe: Rydal
Press), 1947, p. 1
2. lbid., p. 6.
3. lbid., p. 3.
4. Ibid., p. 1.
5. Loc cit.
6. Ibid., p. 2
7. Ibid., p. ?.
8. "Mixed-bloods." 9. Ibid., p. 3. 10. The first was built by Coronado on his expedition that reached Kansas- near Wichita.
11. Ibid., p. 5.
12. Ibid., p. 9 13. Ibid., p. 10
APPENDIX C
1. John Collier, On The Gleaming Way. (Denver: Sage Books, 1962), p. 75.
2. Ibid., p. 70.
3. Loc cit. 4. Ibid., p. 81. 5. Oliver LaFarge, The American Indian. (New York: Golden Press, 1956), p. 17. 6. Collier, op. cit., p. 88.
7. Ibid., p. 87.
8. Ibid., p. 89.
9. Ibid., p. 107
10. Ibid., p. 109.
11. Ibid., pp. 112-117. 12. Edward P. Dozier, The Hopi-Tewa of Arizona (Berkeley and Los Angeles: University of California Press, 1954).
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