green fire times september 2012 issue

Vol. 4, No. 9September 2012 NEW MEXICO’S FIFTH LARGEST CIRCULATION NEWSPAPER

THE NORTHERN RÍO GRANDE

NATIONAL HERITAGE AREA

“CO N RE S P E C T O Y PE R M I S O”

HONORING THE HERITAGE, CULTURE AND TRADITIONS OF RÍO ARRIBA, SANTA FE AND TAOS COUNTIES

NE W S & V I E W S F R O M T H E SU S T AI N AB L E SO U T H W E S T

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G F T provides useful informa-tion for anyone: community members, business people, students, visitors—interested in discov-ering the wealth of opportunities and resources available in our region. Knowledgeable writers provide articles on subjects ranging from green businesses, products, services, entrepreneurship, jobs, design, building, energy and investing—to sustainable agriculture, arts & culture, ecotour-ism, education, regional food, water, the heal-ing arts, local heroes, native perspectives, natural resources, recycling and more. Sun Companies publications seek to provide our readers with in-formative articles that support a more sustainable planet. To our publisher this means maximiz-ing personal as well as environmental health by minimizing consumption of meat and alcohol.

GFT is widely distributed throughout north-central NM. Feedback, announcements, event listings, advertising and article submissions to be considered for publication are welcome.

WINNER OF THE 2010 SUSTAINABLE SANTA FE AWARD FOR OUTSTANDING EDUCATIONAL PROJECT

CONTENTS

THE NORTHERN RÍO GRANDE NATIONAL HERITAGE AREA

THE MAKING OF A NATIONAL HERITAGE AREA . .. . .. . .. . .. . .. . .. . .. . . 5

DEVELOPING PARTNERSHIPS FOR THE NORTHERN RÍO GRANDE NATIONAL HERITAGE AREA 8

INTERVIEWS WITH NRGNHA BOARD MEMBERS .. . .. . .. . .. . .. . .. . .. . . 9

¡SOSTENGA! WHERE COMMUNITY DEFINES TRADITION AS SUSTAINABILITY. .. . .. . 10

2012 NRGNHA GRANT RECIPIENTS .. . .. . .. . .. . .. . .. . .. . .. . .. . 13

DECENTRALIZATION AND COHERENCE . . .. . .. . .. . .. . .. . .. . .. . .. . .. . 15

HERITAGE CROPS STILL GROWN AFTER CENTURIES OF SUSTAINING THE PEOPLE . .. . 18

THE WOMEN, FOOD AND LITERATURE CLASS AT NORTHERN NEW MEXICO COLLEGE.. . 19

REFLECTIONS ON FULL STOMACHS AND HAPPY HEARTS .. . .. . .. . .. . .. . .. . 19

CULTURAL HERITAGE ENTERPRISES .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . 20

BOOK PROFILES . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . 21

LAND WATER PEOPLE TIME – DOCUMENTARY FILM .. . .. . .. . .. . .. . .. . .. . 22

RIVERS RUN THROUGH US . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . 25

NEWSBITES . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . 37

WHAT’S GOING ON .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . 38

COVER:

Green Fire Times Green Fire Report,


LIVING HERITAGE

Through history those men are heroes whose deeds

have been given proper recognition by the histo-

rian’s pen. Others, whose lives are unrecorded, so far

as posterity is concerned, did nothing, for of these our

annals are silent and we know them not.

No greater misfortune could possibly befall a people than to lack a historian properly to set down their an-nals; one who with faithful zeal will guard, treasure and perpetuate all those human events which if left to the frail memory of man and to the mercy of the passing years will be sacrificed upon the altars of time.”

Historia de la Nueva México

BACKGROUND!ere are two broad geographic areas of the United States with colonial histories and cultural refer-ences that differ from and predate the founding of the US. In these areas, Louisiana and New Mexico are often considered “foreign” places. Indeed, the Atchafalaya National Heritage Area in Louisiana has branded itself as “America’s Foreign Country,” owing to the heavy influences of its French and Cajun history.

In the broad Southwest, the states of California, Nevada, Utah, Colorado, Texas and Arizona, which sur-round New Mexico, share its developmental history as part of the Spanish em-pire and Mexican territory. !ese lands were ceded to the US by Mexico as part of the 1848 Treaty of Guada-

lupe Hidalgo, but it was pri-marily NM that came into the US as a conquered land, taken at the start of the Mexican-American War. However, it is only NM among these states that is sometimes still referenced in other parts of the country as being in a foreign land.

Interestingly, New Mexico (especially in the northern region surrounding the Río

Grande) contains the heart of Pueblo settlements, with some extending over the last millennium, and those of the earliest Spanish colonists, reaching over the last four centuries. It is perhaps this association with centuries of settlement of differ-ent cultures and the entrenchment of the indigenous and Spanish languages and traditions that have framed the mindset surrounding New Mexico.

!e Northern Río Grande National Heritage Area (NRGNHA), a 10,000-square-mile area of outdoor wonders and historic treasures, contains the centers of Pueblo and Spanish governance and settlement. !e area extends north to south from the Colorado border to the center of the state, and east to west between the Sangre de Cristo range and the San Juan Mountains, crossing the Continental Divide in the process. !e northern Río Grande River flows through the center of the Heritage

Area, but the area is strongly defined by its moun-tains, mesas and high-desert terrain. Within its boundaries lie a variety of cultural and recreational resources, and its residents and visitors look to cher-ished places for recreation and for connecting with nature, culture and history.

Of the 6.5 million acres comprising the NRGNHA, about half is federal, state or tribal land. !e re-maining land in private ownership—approximate-ly three million acres, or 4,700 square miles—has a population density of 48 persons per square mile. In all, about 64 percent of the population in the three-county area is urban, much of it concentrat-ed in the city of Santa Fe and the northern portion of Santa Fe County. !e remaining 36 percent of the population, about 80,000 people, live in small farming villages and scattered communities along the Río Grande and its tributaries.

WHAT IS A NATIONAL HERITAGE AREA? A National Heritage Area (NHA) is a place rec-

ognized by the US Congress for its unique contribution to the American experi-ence. In a NHA, natural, cultural, historical and recreational resources combine to form a cohesive, nationally distinctive landscape arising from patterns of human activity shaped by geography. !ese patterns make NHAs representative of the national experience through the physical features that remain and traditions that have evolved in these areas. Continued use by the people whose traditions helped to shape the landscape enhances their significance.

Beginning in 1984, NHAs were created by Congress as a new vehicle by which a region, through collaboration and partnerships, could conserve and promote its natural, cultural and historic resources, linking resource conservation, tourism and economic development. It is important to note the voluntary nature of this initiative, as it does not require, create or permit any regulatory layers or restric-tions on private property. Each NHA is governed by separate authorizing leg-islation and operates under provisions unique to its resources and desired goals.

Creation of a NHA is primarily an outgrowth of local grassroots efforts. Local sup-porters bring a proposed Heritage Area to the attention of legislators and advocate

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NATIONAL HERITAGE AREA

for its passage while working with the National Park Service to determine whether it meets the designation criteria. After designation, a locally controlled entity guides the development of a , and then coordinates the many partners in the implementation of the plan’s projects and programs.

WHY A NATIONAL HERITAGE AREA?Ernesto Ortega, a retired employee of the National Park Service, is often referred to as the “Padrino” of the NRGNHA, owing to his early and intense efforts to con-ceive, foster and promote the designation. Asked about the reasons for establishing the NHA, he proclaimed, “We’re at the brink of losing Native American and Hispanic culture and Mestizaje!” He spoke about loss of native and Hispano languages, and the loss of customs, traditions and values when the language bases are not preserved.

"e three-county NRGNHA comprises 10,000 square miles and counts a popu-lation of 219,719 (US Census Bureau, 2009), including eight Indian Pueblos: Taos, Picuris, Ohkay Owingeh (previously known as San Juan), Santa Clara, San Ildefonso, Nambé, Pojoaque and Tesuque, most of which occupy the same site, or nearby land, where their 14th and 15th century ancestors lived. Also within the Heritage Area boundary is the Jicarilla Apache Nation, which has headquarters at Dulce, in western Río Arriba County. Native Americans account for 10 percent of the Heritage Area’s population, while another 54 percent are Hispanic.

From ancient native cultures to Spanish exploration and colonization, to Mexican independence and American statehood, northern NM’s history is complex and intensely interesting. "e combination of cultures, languages, folks arts, cus-toms and architecture that emerged from these multifaceted interactions continue to shape the Heritage Area today, giving it a flavor all its own. Add the experience of Mexicans and Anglos to the mix, and northern NM becomes a place like no other.

"e NRGNHA will tell the often-turbulent story of these diverse cultures—of their interactions with the landscape and with each other—and of the rich tradi-tions that have created what today is a living mosaic of history and culture. Tra-ditions go to the heart of the NRGNHA. "ey not only define its past, but also continue to provide sustenance, inspiration and cultural identity for residents today. "e purpose of the Heritage Area is not just in preserving sites, but the way of life. It is dedicated to developing and sustaining the distinct history of north-central NM, and to maintaining its cultures and values.

INITIAL EFFORTS TO CREATE THE NATIONAL HERITAGE AREA"e NRGNHA is a reflection of public involvement that took root soon after Congress designated the first NHAs in 1984. At that time, New Mexicans began to express a desire for greater recognition of the contributions of Native Ameri-cans and Spanish colonists in the history of the US.

Fueling this desire was passage, in 1988, of the Spanish Colonization Commem-orative Act, which directed the Secretary of the Interior to conduct a study of Spanish frontier and borderlands culture. "e 1991 National Park Service study, Alternative Concepts for Commemorating Spanish Colonization, identified several alternatives consistent with the establishment of a NHA.

In 1993, US Sens. Jeff Bingaman and Pete Domenici of NM jointly sponsored Senate Bill 294, the Colonial NM Commemorative Act, which called for the Secretary of the Interior to formulate a program for the research, interpretation and preservation of various aspects of colonial NM history. Although the act did not pass Congress, the idea earned enthusiastic support from the National Park Service.

In 1994, Río Arriba County opened the Oñate Monument Resource and Visi-tors Center, to promote the Hispanic heritage of the county and the Española Valley. Four years later, the 400th anniversary of Spanish settlement in NM and the development of a historically inspired plaza in Española furthered discus-sion for exploring ways to preserve, interpret and economically sustain northern NM’s heritage.

Efforts to create the NRGNHA formally began in September 1999 when a gen-eral meeting of citizens and representatives from a variety of government entities met in Española to explore possibilities. Follow-up meetings in nine targeted communities in the three-county area followed to explain the Heritage Area concept and gauge interest. In September, 2000, a steering committee, titled the Northern Río Grande National Heritage Committee, comprised of representa-tives from each county, took shape. "e committee negotiated an agreement with the Regents of Northern NM College in Española to serve as fiscal agent.

"e Heritage Area designation was slow in coming. Sen. Jeff Bingaman twice introduced legislation in Congress to create the NRGNHA—once in the 107th

Congress (2001-2002) and once in the 108th Congress (2003-2004)—but both bills failed. A bill introduced in 2002 by Rep. Tom Udall in the House of Representatives also did not pass. It was not until Oct. 12, 2006, that Congress formally established the NRGNHA under Public Law 109-338.


When I first heard about the Northern Río Grande National

Heritage Area (NRGNHA), I won-dered what the heck it was. I’d never heard of such a designation. I’ve come to understand it as a way for the fed-eral government to recognize and give resources to local people within an area that has a unique cultural heritage in or-der to preserve those resources and share them with others. Unlike a national park or even a national monument, it is less about the land itself and more about how people have lived in an area. Most Heri-tage Areas celebrate historic cultures that no longer exist. #e NRGNHA is different in that many of the cultural tra-ditions continue to this day. People still farm using acequias; raise sheep, make yarn and weave according to age-old traditions; buildings are still built using adobe; stories are still told to each suc-ceeding generation using oral traditions; ranchers still move cattle from winter to summer pastures and back each year;

and native people still dance traditional dances, cook traditional foods and speak their own unique languages. While some traditions have been lost over time, those that remain are still practiced, even as with each succeeding generation more are lost.

Designation as a Heritage Area pro-vides federal funding, which must then be matched by non-federal funds or in-kind contributions, to preserve, document and even teach the next gen-eration so these rich traditions are not lost. #e requirement of local partner-ships means that communities keep ownership of the priorities and methods of that preservation.

I don’t personally share in the history of this land, which is my adopted home, though I have come to love the rich and varied traditions that comprise the mosaic of cultural traditions that make northern New Mexico unique and com-pelling. #e deep rootedness that people who have lived here for generations have for this place is palpable in a way that I envy. Many of us who have chosen to make northern NM our home have de-veloped strong attachments to this place because of the complex yet compelling history and traditions. I count myself among those who have found that the people of this region are the strongest pull that has compelled me to make this place my home.

So far most of the work of the Heri-tage Area has been to provide grants to people who are preserving, restor-ing, recreating or teaching cultural projects or practices unique to this area. We are finalizing a Manage-ment Plan that outlines our plans for expanding that work into more outreach and documentation as well as expanding the grant program. We have started to form partnerships with key organizations such as the Northern New Mexico College and the governments of the three coun-ties and county seats, as well as the state government. Both the NM Sen-ate and House of Representatives have recognized the unique contribution be-ing made by the NRGNHA. We plan on expanding those partnerships and strengthening the ones we have in order to leverage the resources available to us to further the common goals we have with those partners.

#e Board of Directors of the NRGNHA is a collection of residents who bring a wide understanding of much of the cultural heritage. #e board includes those whose ancestors have been here for thousands of years, those descended from the Spanish who came here 400 years ago, and those who ar-rived in a Volkswagen van to a place they had never laid eyes on, looking for that place that seemed to be call-

ing them home. #e board is not com-plete. We still need representation from several Pueblos and the Jicarilla Apache Nation, as well as community mem-bers and city and county representatives from the three counties that make up the Heritage Area. People who want to contribute to the preservation and con-tinuance of the rich cultural traditions of this region are encour-aged to get in-volved, support the work of the Heritage Area and even be-come members of the board. %

Katherine Mortimer is president of the board of directors of the NRGNHA.

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The creation in 2006 of a National Heritage Area out of Taos, Río

Arriba and Santa Fe counties, began through the activities and energies of a group of people, encouraged and sup-ported by Sens. Domenici and Binga-man. �e organization’s board includes two of the founders, Mary Trujillo Mascareñas and Samuel Delgado.

�e following excerpted interviews with several board members and an early supporter, illustrate their pas-sionate interest in and dreams for sus-taining the rich cultures of the area as a whole. �at passion has infused the NRGNHA from its earliest begin-nings and continues through the con-tributions and advice of the founding members as well as all of the board members and others who have been involved in the creation of the Heri-tage Area. Encouragement for the initial efforts also came from Ernesto Ortega, retired National Park Service employee, who has been acknowl-edged as the “Padrino” of the effort.

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M T M is one of two founding members who have remained on the board. She was board president from 2004 to 2010 and con-tinues to serve as vice president. Mary was born and raised in Llano, NM. She uses her whole name because she doesn’t want to leave out her parental heritage. Her father, Virgilio Trujillo, was born in Llano, and her mother, Tonito, in Llano Largo. Her parents had a store and a ranch in Llano. Mary was taught by the Dominican sisters and then by the sisters at Lo-retto Academy in Santa Fe. “I had good models,” she said, “in holding onto family traditions and values and faith that were installed in us by our ancestors.”

Mary married her high school sweet-heart, Ambrose Mascareñas. Both of them were always involved in the community and the parish: Mary ran for the school board, and was on the Commission for Acequias, appointed by Gov. Richardson. Because of her in-volvement in acequias, Mary attended the meetings held to discuss the possi-bilities of applying for National Heri-tage Area status for the Northern Río

Grande area. At the first meeting at Picuris Pueblo, she was asked to be on the steering com-mittee. When the NRGNHA was created by the 2006 Act of Congress, she was named as president of the board.

“Our main con-cern was for us to tell the story of this area and not have people from another state come

and be the people to tell us about our-selves. We have to be born in it, live it,

and to continue to grow in it. �at re-ally was our purpose. �e cultures that have existed here have all contributed to what we have today. It’s important that we all respect each other, live with dignity, help each other and treat each other like brothers and sisters.”

“I learned a lot from my dad; my dad was very studious. He was a very help-ful person in passing on history, not only about the family but also about the place. You wish you had so much more time to learn about the area and your family history.”

“When we were in school, we were given demerit slips for speaking Span-ish. So we had to watch that we didn’t get caught speaking Spanish. But the

true history of NM—we who know a little bit more about situations, about history—I think we have to volunteer to go and give presentations. If not, it is dead. You carry it with you and you bury it with you, and nobody else knows.”

C B, board mem-ber since 2006 and faculty member of Northern New Mexico College (NNMC) in Española, is a multi-generation native New Mexican. She is mestiza of both Spanish and Native Keresan ancestry. Part of her family arrived in the Southwest in the 1700s and intermarried here. Her parents’ families came from the village of La Cienega, where Camilla now lives, the

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stablished by Congress, National Heritage Areas are intended to

be a grassroots and community-driven approach to heritage conservation and economic development, according to the National Parks Service website. !e NPS is the federal entity that has oversight of the establishment of these areas. !e NPS website further states that NHAs are not national park units. Rather, NPS partners with, provides technical assistance, and distributes matching federal funds from Congress to NHA entities. !e Northern Río Grande National Heri-tage Area (NRGNHA) is one such entity that benefits from this legis-lation in the interest of supporting community-defined heritage conser-vation and economic development.

Concepts of heritage conservation and economic development can be discordant, particularly where core values between cultures collide. Con-sider for example, the European colonization, where common lands became commoditized and inacces-sible to the commons, and to indig-enous peoples who had accessed the land freely, often times for sustenance. Consider cultural differences among Native peoples and how notions of “economy” and societal value were determined. Most academicians agree that information regarding the eco-nomic history of Native Americans is sparse and that differences in values among tribal communities abound. It is not enough to ask how an area with a diverse identity that includes Euro-pean settlers predominantly identified to be of Spanish decent (and all that

entails), as well as multiple tribes of Tewa, Tiwa, Towa, Keres and Apache, can begin to conserve heritage while fostering economic development that is meaningful and on terms consistent with cultural identity. It is shared re-sponsibility in that, in the process of conserving heritage, and as economic identity is defined, it is not concur-rently unraveling the heritage it seeks

to conserve. An economy based on the exchange of goods and services is as old as humankind anywhere. But whether the exchange has been on civil terms or coercion requires ongo-ing consideration. Such a communi-ty-driven approach requires commu-nity members, tribal, county and city governments, and those who serve to evaluate and recommend funding for community defined projects to col-lectively participate in defining and respecting core values.

A basis for the development of the

Sostenga Center at Northern New Mexico College in Española is the comprehensive evaluation of tradi-tion as sustainability. Traditions, by definition, are practices, beliefs and behaviors that have been handed down through generations—essen-tially sustained. !e NRGNHA is rich with traditions that provide a heritage of resilience, value for family and community, fortitude in work-ing with respect for the land—all of which are strong indicators for sus-tainability. !e NRGNHA, Inc., a non-profit corporation chartered in the state of New Mexico, serves as the local coordinating body for the heri-tage area. !e opportunity provided by Congress that will remain with the non-profit is to provide seed funding to help support community-defined efforts of heritage conservation. !e NRGNHA has an established grant program that serves to foster locally driven community development in the tri-county heritage area region. !is initiative serves to protect local com-munity interests since the local com-munity defines projects. Who better to actively participate in culturally defined economic development than those deeply familiar with the dynam-ics of the local economy, who have been actively participating in it for generations? !e dynamics of democ-racy must play out at the most local level before any external entity, such as the Heritage Area, could support it, particularly where issues of identity, culture and potential for exploitation may occur. It is incumbent that any effort that is supported, is done so con

Respecto y Permiso—with Respect and Permission, a value taught by activ-ist Ernesto Galarza and brought to the NRGNHA by one of the early founders of the Heritage Area, José Luz Villa. Respect and permission are crucial to ensuring that the harm and pain of colonization that continue to this day are reduced if not eliminated.

!e NRGNHA encompasses an area that has seen migration of peoples since the end of the Ice Age, where the economy was defined by families of hunters who found large and small

¡ ! THE NORTHERN RÍO GRANDE NATIONAL HERITAGE AREA

WHERE COMMUNITY DEFINES TRADITION AS SUSTAINABILITY

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game in the mountains and along the run-off waterways. In time indigenous farming practices developed, which have held for centuries and were fur-ther supported with the introduction of the ancient acequia systems brought by Spanish settlers. When English law confronted Spanish law, centuries-old traditions collided, and only traditions proven to be sustainable continued to survive. Economic practices that are unstable and unsupportive devolve out of societal practice, in some cases when harm has already been done.

Dr. Gregory Cajete’s indigenous met-aphor for sustainability in A People’s Ecology (another founding premise of the Sostenga Center), “healthy envi-ronment, healthy culture, healthy peo-ple,” continues to provide basic guid-ance for evaluating and bet-ter under-s t a n d i n g the heri-tage along the north-ern Río G r a n d e . It requires that col-l e c t i v e l y we review relatively new prac-tices and how they might supplant traditions of community health. As the early indigenous peoples served as early adopters of practices from one tribe to the next, using what made sense and discarding what did not, the NRGNHA, Inc. is poised to assist ef-forts that illuminate and support the fostering of the heritage that commu-nity defines as valuable. 5

Camilla Bustamante is a dean at Northern New Mexico College, d i r e c t o r o f t h e Sostenga Center and a board member of the Northern Río Grande National Heritage Area.

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village where her grandmother, great-grandmother and great-great-grand-mother were born. Her uncle, histo-rian Adrian Bustamante, investigated the Bustamantes, and she feels it a privilege to know, through his work, her family history. “I really don’t take it for granted; I feel very honored to have that background.”

Camilla is an environmental scien-tist, trained in environmental health, and directs the Sostenga Center at NNMC. She has been involved with the NRGNHA since 2002, before it was officially created. She is now on the executive committee.

“It’s essential to learn multi-genera-tionally how to actually live in a loca-tion and what that means to sustain-ability. …As the European influence has come in, we all had to look over to those who’ve been here to say, how do we live here and do this work? …�e more I look at the practices of my ancestors and what people are defin-ing as healthier ways of doing things, the more it becomes evident that by integrating technology, but moving away from some of those practices that have been detrimental, we can re-learn what it means to survive in a location that tends to be threatened, given water availability and climate.”

“I truly believe the Heritage Area is important for supporting identity, for helping people who may have lost a sense of purpose and self to regain that identity. It’s about recognizing our interdependence, not just with each other, but with the place where we are, and what it means to be a people.”

K M, an environ-mental planner with a background in land use, grew up in a New England town where her family had lived for at least five generations. She moved to northern NM 10 years ago. Kather-ine was appointed by Mayor Coss to represent the city of Santa Fe on the

board. From working on the board she was recognized for her administrative skills acquired from working for gov-ernment and running meetings; as she put it, “working through situations so that people feel heard even when they don’t agree with the solutions chosen.” Katherine was asked to become board president two years ago. She feels that she is a transition president for the period in which the Management Plan is being drafted and finalized. In time, she hopes to return to represent-ing the city of Santa Fe on the board; currently she does not. What inspires her and fuels her commitment to the

BOARD MEMBER INTERVIEWS


NRGNHA COMMUNITY PROJECTS

1. Española Valley High School — Cultural Heritage Videos -

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2. Millicent Rogers Museum, Taos—Folk Life Festival

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3. La Sala de San José, Galisteo—Historic Building Preservation

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4. Mesa Prieta Petroglyph Project-

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5. Site Steward Foundation—Traditional Pottery-Making DVDs

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6. Española Farmers’ Market—Land-based Traditional Practices

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2012 Northern Río Grande National Heritage Area Grant Recipients

GRANT PROGRAMS AND OUTREACH

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Heritage Area and the board is the people, the communities and the culture.

“I just feel that the living cul-ture embodied in the people here is the most valuable of the assets of this place. While I am a newcomer here, I am always impressed when I see young people returning here because of a deep sense of “rootedness.” Even though I grew up in a place where I had that similar kind of history, I don’t have a rootedness connection there because there is a difference in the culture of the community.”

R L, though not a board member, was Mayor of Española when the idea of a Na-tional Heritage Area was being worked out for the Northern Río Grande, and was instrumental in its creation. He has been invited to join the board re-peatedly, but prefers to provide support from the sidelines. Born and raised in Española, his roots go back to his an-cestor, Pedro Lucero de Godoy. Being Jewish, Godoy could not obtain a grant of land from the Spanish Viceroy, but his daughter married Sebastián Mar-tín, who, not being Jewish, was given a land grant. He shares a great grand-mother with San Ildefonso Pueblo people. Richard studied at UNM and went to work in an executive posi-tion for 14 years with the Boy Scouts of America. In that time, 53 percent of the boys in his region (Santa Fe, Taos, Sandovál and Río Arriba coun-ties) went scouting. Richard resigned from the Boy Scouts when his parents were ill. He ran their store in Taos and looked after them. In 1975 he bought the Country Store in Española. Rich-ard was mayor from 1986 to 1992 and again from 1998 to 2006.

“During this time,” he said, “I was working with Sen. Domenici and Sen. Bingaman on the issue of cultures. I told them, ‘You are going to lose some of the most valuable things you have—the Native American culture and the Spanish culture—if you don’t protect them.’”

“>e greatest pleasure I’ve had in my life was sitting at the feet of my grand-parents and hearing them talk to me, telling me what it was like many years ago; their stories, my stories. Histori-

ans,” he said, “tell us what they think, but it’s important to have all the de-tails, all the stories. People should be able to draw their own conclusions. …I am what I came from. What did my ancestors teach me? To respect others, and to not look at anything ex-cept their spirit.”

Other current board members are:

EDDY SÁNCHEZ (CEBOLLA), CHAIR OF THE

NOMINATIONS COMMITTEE

VERNON LUJAN (TAOS PUEBLO REPRESENTATIVE), TREASURER

WILLOW POWERS (SANTA FE), CHAIR OF THE FUNDRAISING COMMITTEE

NAOMI J. BARNES (SANTA FE)

ALBERTO BAROS (ESPAÑOLA)

SAM CATA (REPRESENTING NM DEPARTMENT OF CULTURAL AFFAIRS)

MATTHEW FOSTER (REPRESENTING THE TOWN OF TAOS)

BEN CHAVARRÍA (SANTA CLARA PUEBLO REPRESENTATIVE)

PATRICIO GARCÍA (REPRESENTING RÍO ARRIBA COUNTY)

RICK HENDRICKS (NM STATE HISTORIAN)

MILTON HERRERA (TESUQUE PUEBLO REPRESENTATIVE)

TIMOTHY MARTÍNEZ (SAN ILDEFONSO PUEBLO REPRESENTATIVE)

CHRISTY MEDINA (OHKAY OWINGEH PUEBLO REPRESENTATIVE)

The board is continuing to fill open positions representing other tribal and local governmental organizations contained within the Heritage Area and to add community representation from Taos County. Q

INTERVIEWS


A BIOREGIONAL PERSPECTIVE

The bioregion of the northern Río Grande watershed has been rec-

ognized by the U.S. Congress as part of the Northern Río Grande National Heritage Area (NRGNHA), thereby providing potential to nurture both the people of this area and the habi-tat itself. Geopolitically, the area is contained within Taos, Santa Fe and Río Arriba counties of northern New Mexico. !e western reaches of Río Arriba County extend over the Conti-nental Divide into the San Juan River watershed and include the Jicarilla Apache Reservation.

!e meld of human ethnicities that culturally define this region is pro-found. !e late cultural anthropolo-gist, Edward T. Hall, was recorded saying, “…Ethnicity is one of the greatest resources if not THE great-est resource that we have in the world today. What we have here are stored solutions to common human prob-lems. …!e fact is that Nature is so extraordinarily complex that you can look at it from multiple dimensions, and come up with very different an-swers—and each one of them will be true. And we need all of those truths.”

According to the NRGNHA website, a very high percentage of the folks who live within the area are indig-enous. !ey have been rooted to the soil of this homeland for many gen-erations, be they Tiwa, Tewa, Jicar-illa Apache or Hispano. !ey have survived here through the centuries, even though enormous changes have occurred in both global perspective

and post-industrial revolution mono-cultural practices. And though each of these cultures has been deeply af-fected by the economically dominated mono-cultural paradigm that enve-lopes our planet, each has refrained from having been entirely subsumed, largely because of deep spiritual ties to both homeland and tradition.

A perspective that has prevailed among indigenous cultures of the northern Río Grande bioregion (and beyond) is the collective understanding that nat-ural resources including land, water, firewood, piñon nuts, game for food, the air we breathe and far more—are common pool resources owned by no one, available to everyone by virtue of Natural Law. Using an example in Great Britain of four or so centuries past, human ecologist Garrett Hardin pointed out that the concept of “the commons” worked well until the car-rying capacity was exceeded as a result of over-population, at which point the ecosystem crashed. He concluded that the “commons” must inevitably be controlled through a governing agency or privatization. Nobel laureate Elinor Ostrom disagreed with Hardin, citing controlled experiments she conducted using game theory to test human self-ishness versus altruism. !e deciding factor was the introduction of mutual cooperation, at which point altruism triumphed over individual greed. Of course this is a scientific peer debate citing miniscule examples within the overall continuum of human history. However the debate has captured a fair amount of attention.

Gradually over the centuries, the Pueblo Indians and their Hispano neighbors settled into a state of mu-tual cooperation over the use of the commons. Recalling the words of Santa Clara Pueblo elder Rina Swen-tzell, “From a Pueblo point of view, the commons is everything. It is the context that we live in. …!e wind is blowing, the water’s flowing, and we’re actually walking around and talking. It’s all part of this idea that we all share. It’s that notion of sharing.”

Hispano elder Estévan Arellano writes the following about his cultural sense of querencia in his essay �e Com-

. “It [querencia] is that which gives us a sense of place, that which anchors us to the land, that which makes us a unique people, for it implies a deeply rooted knowledge of place, and for that reason we respect our place, for

it is our home and we don’t want to violate our home in any way. We like it pristine, healthy and productive. Our philosophy is one borrowed from our Native American brothers, for we are brothers and sisters, ‘We do not in-herit the land from our parents, we have borrowed it from our children and grandchildren.’”

!e mestizaje, or mixture of cus-toms and bloodlines between Pueblo Indians and Spanish colonists, began with the arrival of Spanish-speaking people in 1598 when, under the lead-ership of Juan de Oñate, they founded a village near Ohkay Owingeh (a.k.a. San Juan Pueblo) at the confluence of the Río Chama and Río Grande. !e first century was marked by stiff resis-tance of the Pueblo Indians to the sons and daughters of the Iberian Peninsula and beyond, whose cultural mores and

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religious perspectives pummeled na-tive traditions. Gradually, the Hispanos tapped roots into this harsh, beautiful habitat and began to develop that deep sense of querencia that comes only after the land welcomes you. !us, a fragile sense of intercultural reciprocity resulted in the mestizaje.

!roughout the 18th and 19th centuries, Puebloans and Hispanos had to de-fend themselves against raiding Navajo and Apache Indians. In the early 19th century, Anglo traders, many of whose ancestors hailed from northern Europe, wended westward in the name of Man-ifest Destiny and cast a new economic mantle over the land, whose shadow seeped into the soil. Author Paul Hor-gan provided excellent history in his Pulitzer Prize-winning book, Great

. In a recorded in-terview, he said, “Of course, the very first motive was commercial, the com-

ing of the Anglos. And though not a wholly ignoble motive, it cer-tainly was a selfish one. !erefore, something of that emotional commit-ment to a purpose had enduring effects on all relationships that re-sulted between the oc-cupants—namely, the Indians and the His-panos and the incom-ing Yankees, Anglos.” Between the late 16th

and mid-19th centuries, the bioregion of the northern Río Grande had become part of a geo-political entity first

claimed by Spain, then Mexico and fi-nally the United States. !e patina of several human cultures had shaded the hue of the sacred landscape that was now becoming secularized for profit.

!e primary characteristic of this mythic landscape is aridity. What is now known as New Mexico has minimal surface water relative to land area. !e Río Grande is the great oa-sis that bisects the landscape north to south. Estévan Arellano perceives the northern Río Grande bioregion as ex-tending from the San Luís Valley of southern Colorado to the top of La Bajada Hill several miles southwest of Santa Fe, a region cradled by moun-taintop ridgelines east and west of the Río Grande. !is is the watershed of the northern Río Grande. Tributaries include the Conejos, Alamosa, Trin-chera, Culebros, Costilla, and Taos rivers, Río Embudo, Río Chama, San-ta Clara Creek, Rito de los Frijoles,

and Río Santa Fe. !e elevation var-ies roughly from 5,500 to 14,000 feet above sea level. !e vegetation varies with altitude and includes piñon-juniper grassland, sagebrush flatland, ponderosa pine forests extending into aspen, then to high-elevation spruce, to peaks rising above the tree line. !e animal kingdom is well represented throughout this bioregion, although the howl of the wolf has not been heard in the wild for many decades.

!e Pueblo Indians and the Hispanos are historically master gardeners and expert hunters of wild game.

However, Estévan Arellano from the Hispano village of Embudo, and Her-man Agoyo, a respected elder from Ohkay Owingeh both tell me that the young people from their respective cultures are rarely practicing the agri-cultural traditions that sustained their peoples through the generations. His-torically, both Puebloan and Hispano cultures practiced irrigation tech-niques that made large-scale garden-ing possible, returned surface water to the aquifer and expanded riparian habitat. Early Spanish colonists intro-duced domestic cattle, sheep and pigs. Bison that roamed the eastern plains for millennia were all but exterminat-ed in the 19th century by Yankee rifle-men who wanted to deprive Plains Indians of their primary food supply.

During the first years of the 20th cen-tury, bohemian culture began to settle into the bioregion as artists, writers, poets and musicians were rendered awe-stricken by the land of clear light, where Pueblo Indians, ever-urging the clouds to release moisture, danced in great ceremonials celebrating the seasonal cycles, thereby aligning themselves with the flow of Nature. Hispanos prayerfully marched in their own procesiones seeking blessings from their patron saint of the New World homeland, la Virgen de Guadalupe, or their patron saint of farmers, San Ysidro. And with each heartbeat and footstep, the sacred nature of home-land was ever restored.

America has become a warrior nation, an empire to be defended, a world power, the planet’s peacekeeper, a geo-political entity of such enormous magnitude and influence as to rise to the very top of the heap, its gov-

erning force casting such a blinding light as to relegate its components to the shadows. Once a self-proclaimed melting pot, it has of late had to tight-en up the ports of entry in the face of a burgeoning planetary population that has grown from just over two billion human beings in the 1930s to seven billion today, an increase of over 300% in a single human lifetime.

During that same time span, we have emerged from a post agrarian/in-dustrial revolution nation to a major participant in global culture inhabit-ing a biosphere now overlain by the Internet, wherein one may participate to the extent—according to my friend John Nichols—“that there’s no excuse for not knowing everything!”

We are so centralized that biodiver-sity, cultural diversity, cognitive di-versity define an endangered charac-teristic required by Nature for every kind of healthy and balanced state of coherence. We find ourselves in such a state of economically dominated, dig-itized, undernourished, chaotic, frag-ile, global cohesion, largely manned by those who hunger for power, that we are fast losing our sense of coherence. Coherence runs deeper than cohesion and is fragile in a different way. We find true coherence in a healthy bio-region wherein all the characteristics occur in relative balance, whether or not they are understood by the con-scious mind. However, conscious un-derstanding of how a bioregion works reflects a model of perception that oc-curs through intellect, intuition and instinct, with a bit of emotional reac-tion that may help or hinder. Hence, human consciousness is itself a com-mons. !us are we equipped to under-stand the bioregion of the northern Río Grande—prepped as we are by our myriad cultural biases.

“Advice is a dangerous gift, even from the wise to the wise.” So said Gan-dalf in e Lord of the Rings. !us, it is with no mean trepidation that I hum-bly offer a few tidbits of uninvited advice to those who are manning the NRGNHA committee and website.

First, I would put the northern Río Grande bioregion, the habitat itself, at the head of the table, and let that be the model for self-governance. !e

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The land covered by the Northern Río Grande National Heritage

Area (NRGNHA)—Río Arriba, Taos and Santa Fe—can be said to be the heart and soul of New Mexico. Not only are there numerous indigenous communities—several Pueblos and the Jicarilla Apache—this is where the oldest Hispano settlements are also located.

It’s here also where the oldest heri-tage crops are still grown, and not only chile and corn. Much of what you find today in supermarkets and farm-ers’ markets has called NM home for centuries.

It’s a good thing the settlers under Juan de Oñate kept a very good in-ventory of the seeds they brought with them. And then in 1625, Fray Alonso de Benavídez came through what to-day is northern NM and took an in-ventory of what was growing here at that time. In 1630 he published his “Memorias,” in which he listed every-thing the colonists were growing.

He wrote, “All this land is very fertile; it gives forth with great abundance everything which is sown in it: corn, wheat, beans, lentils, garbanzos, fabas, peas, pumpkins, watermelons, cante-loupes, cucumbers; every kind of vege-table: cabbage, lettuce, carrots, cardons, garlic, onions, cactus fruits (tunas), pi-

tahayas, apricots, peaches, nuts, acorns, blackberries and many others which I

won’t mention to avoid exaggeration; I should also mention the piñon trees, which are a different species from those in Spain, because the nuts are large and easy to open, and of all the annuals it is very abundant.”

Not mentioned are chile and apples. We know that by then chile was al-ready grown in NM since Obregón mentions he brought some chile seeds with him during his 1580 expedition. It might have been one of those Bena-vídez didn’t list so as not to seem like he was exaggerating. Apples didn’t ap-pear until 1635 in the Manzanos, the Spanish word for apples.

%ere is no better documentation as to what are the original heritage foods of the NRGNHA than the list left by Fray Benavídez almost 400 years ago. Every one of the above crops is still grown today and can be found in most farmers’ markets.

%e nopál is also an indigenous food that is still widely consumed in Mex-ico, but not so much in the Heritage Area, though with more Mexican na-tionals now living in the north, some stores are starting to sell nopáles. I have a nopál plant in my greenhouse that I brought from Las Cruces. It produces wonderful, succulent pads.

When talking about heritage foods, we usually think of maíz Concho and Chimayó chile, but that’s only because they are the best known. Some people still have “melones mexicanos,” a Mexi-can melon; others have the old variety of watermel-ons, as well as a certain type of peas, habas (fava beans), and of course pinto beans and bolita, which are considered a gourmet type of bean.

%e way the land is still farmed and

irrigated in the Río Arriba bioregion, which includes the counties that make up the NRGNHA, and the San Luís Valley in southern Colorado, is simi-lar to how it has been worked for over 400 years. Río Arriba County has the most acequias in NM, and Taos is close behind. At one time there were 37 acequias in what today is the city of Santa Fe; at present there are only a couple that still carry water, though not all the time.

In Mesoamerica, what might be con-sidered the traditional garden was called the milpa (from the Nahuatl milli, place, and pan, on top), mean-ing a place that is planted on top. %e milpa usually included rows of corn with beans and squash, and between the rows of corn there would be chile, tomatoes, and then more rows of corn, beans, squash and so on. %at’s the way the people still plant their milpas in the chinampas of Xochimilco in México.

Today, in northern NM, a milpa is usually only a cornfield, though some people still plant the “three sisters” to-gether. Or, some plant “calabazas mex-

icanas” (Mexican squash) on the side of the corn plants, then rows of corn, and on the other side, beans.

Where chile is planted it is usually re-ferred to as a “huerta de chile,” meaning it is planted separately from the milpa, or corn. %e word “huerta” comes from the Latin, hortus, which is a small space to grow vegetables or fruit trees. Exactly when chile became separated from the milpa and became part of the

huerta, I don’t know. But this is only in NM, not in Mexico.

In terms of heritage crops, besides the native chile, corn for chicos and posole known as Concho is the most prized of all. In México, the corn used for posole is known as Cacahuacintle. Again, I don’t know if it’s related to the Concho. No one knows for sure where the Con-cho originated, but simply by its name it would appear it came from the lands irrigated by the Conchos River, which originates in the state of Chihuahua and empties into the Río Grande.

%erefore, when we think about the heritage crops, don’t think only of those that are planted and irrigated. As much a part of those crops are the different types of quelites and verdo-lagas that grow wild in the milpa and huerta. But also those such as orégano de la sierra, chimaja (a form of wild parsley), osha, which is used as a me-dicinal herb, as well as poleo and yerba buena. And don’t forget capulín, used for making jelly and also a very fine wine.

We are blessed that still today we find the same foods our ancestors have been eating for centuries, except aru-gula, which wasn’t grown then. *

Farmer, researcher and community leader Juan Estévan Arellano has devoted most of his life to documenting the traditional knowledge of the Indo-Hispano in Northern NM, especially as it relates to land and water. He is the translator-editor of the book . 505.579.4027, [email protected]

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FOOD AND CULTURE

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Mom’s Apple ButterC J-C)e heart of our home was the kitchen. It was always the place in which everyone gathered. )e kitchen also served as the place to which one retreated for a break from daily chores, the place to gather for family discussions, doing homework and sitting while entertaining guests at our kitchen table—usually close relatives. Relatives and friends we didn’t see often or to whom we didn’t feel particularly close, were hosted in a more formal set-ting, the living room, which my parents felt was more appropriate. )e kitchen represented closeness and, fittingly, was

reserved for those with whom we felt a special bond.

Naturally my most vivid memories of the kitchen involve my mother laboring over a hot stove, particularly in late summer and early fall, with a table covered in freshly harvested fruits and vegetables that she prepared to put into jars for canning, plas-tic bags for freezing or spread out onto long sheets of waxed paper, aluminum foil or even brown paper bags split open for use in drying fruit or chile. Some of the produce dried for preserving included red and green chile peppers, corn (on the cob) for chicos, and fruit, such as apples and apricots.

)inking back to the many varieties of produce and the large yields at the end of every season—those mounds stir up images of a family’s hard work in nur-turing and caring for its land that in turn reward-ed us year after year with generous amounts of food.

When my mother made apple butter, it was a huge event, and whoever could lend a hand would. I re-member that my eldest

REFLECTIONS ON FULL STOMACHS AND HAPPY HEARTS

E A R E C S W, F L, N N M C, S

n the spring of 2012, Northern New Mexico College’s English course, “Wom-en, Food and Literature,” wrote, collected and published “Recipe Essays.” As a

community of thinkers and writers, we spent the semester discussing the complexi-ties of women’s relationships to food by reading representations of these relation-ships in literature. If we consider that the mainstream Feminist movement of the late 1960s was a rally cry for women to leave behind the “shackles of the kitchen and food preparation,” how are women—and by extension, children and men—lit-erally supposed to nourish their bodies? )e relationship between women and food has become one of the most complex contradictions of the women’s movements.

Many of the “innovations” that were directed toward the effort of “freeing” women from the kitchen, such as TV dinners, fast food and commercial food process-ing, are of current concern to women committed to family and community health. What about women who did not see their roles in the kitchen as oppressive, but rather as a space of creativity and productivity? In this class we took on the task of considering women’s relationship to food and the kitchen as a complex task, and as part of that task, the women in the class (we were all women) refashioned the women’s genre of recipes to include prose pieces informed by our in-class reading.

As the facilitator of the course, I organized readings of women writers from myriad backgrounds: northern New Mexican, African American, Canadian, Nisei (sec-ond generation Japanese-American), Chicana and Euro-American. Each of the texts provided insight as to how women negotiate their relationships to food as providers, cooks, hunters, servers, shoppers, wives, mothers and tradition-bearers. )rough these readings I encouraged the students to consider food consumption as a phenomenon that spirals out in all directions of social and cultural ideas about how we structure society, envision our identities, develop histories and landscapes.

Some of us are mothers who have to figure out how to feed a family each night; others are veteran chefs, health-conscious consumers, or novices in the kitchen. Regardless of our status, one thing remained the same for all of us: through the course, our perceptions on food production and consumption changed. )e way

we view food morphed from just asking, “What’s for dinner?” to, “Where did this food come from and who produced it?” )rough this lens, we generated discussions about the body of knowledge created within cookbooks, cultural appropriation via food ways, body image, female objectification in the context of a patriarchal soci-ety, and the community building food inspires. And we discovered ourselves, our histories, and connected to other histories and ideologies. We reached the conclu-sion that food is more than an object; it is our home, our families, our friend and enemy, and a material that helps us articulate the relationship between patriarchy, capitalism and gender.

)e Recipe Essays represent our various relationships to food and different experi-ences in coming to consciousness with the issues presented. U

e complete collection of Recipe Essays, which includes many of the recipes, may be purchased for $10 by contacting Patricia Trujillo at [email protected].

Patricia Trujillo is an Assistant Professor of English and Chicana/o Studies and the Interim Director of Equity and Diversity at Northern New Mexico College. She is dedicated to maintaining the food traditions of the northern Río Grande region through practice and education.

THE WOMEN, FOOD AND LITERATURE CLASS AT NORTHERN NEW MEXICO COLLEGE

INTRODUCTION BY PATRICIA TRUJILLO


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THE CUMBRES TOLTEC SCENIC RAILROAD e Cumbres & Toltec Scenic Railroad, built in 1880, is based in the villages of Chama, NM and Antonito, CO. Narrow gauge track was selected for easier maneuvering of track through mountain passes. e railroad was initially used for mining, livestock and some passenger service. It was abandoned by Denver & Río Grande Western in the 1960s, when trucking became the preferred mode of shipping. Dedicated volunteers and the States of Colorado and New Mexico res-cued the Cumbres Toltec. ose states currently co-own it. Heritage Rail Man-agement took over management in 2012. Fundraising, historical preservation and capital project are done by the nonprofit Friends of the C&TSRR.

About 40,000 tourists and “rail fans” of all ages ride the authentic, classic steam train from Memorial Day in May through the third weekend in October. It is a living museum of what life was like in the area when the railroad made it prosper-ous. e ride takes them through the Toltec Gorge, Cumbres Pass, alpine and high desert. Food, music and special events are sometimes a scheduled part of the experience. For information contact: 575. 756.2151, www.cumbrestoltec.com/

ESPAÑOLAB C T

I A S - A PISBN: 9780738579672

After retiring from 25 years as artist-in-residence at northern New Mexico schools, Camilla Trujillo, in the inter-est of preserving the memory of the old Española (pre-Walmart), spent a year interviewing families, collecting historical photos and writing a series of essays. e result is a 128-page pho-tographic journal of the Española Val-ley. Most of the photos have never been published before.

“Española, historically,” Trujillo says, “had been a complex community of about 20 villages, three Indian pueblos and a small city.” e scope of her book ranges from “El Encuentro,” the first meeting between the Spanish colonists and the Pueblo inhabitants of the up-per Río Grande – to the establishment of the first capital of NM, San Gabriel del Yunque, with its river cobble foun-dations – to the American invasion in the mid-19th century – to the Manhattan Project and its economic interdependence with the Española Valley one hundred years later.

e book’s final chapter, “La Cosecha,” ( e Harvest) focuses on historic local food production, including molinos (flour mills) that were built over acequias or creeks, and apple and chile production, which was aided by the Chile Line railroad that served Española from 1880 to 1941.

e Española book is available at Hastings in Santa Fe, the Santa Fe Farm-ers’ Market and the Palace of the Governors museum bookstore. In the Espa-ñola area, it may be found at the Chimayó Trading Post, Cook’s Hardware and the Galería Santa Cruz. It may also be ordered online: www.arcadiapublishing.com/9780738579672/Española

Camilla Trujillo was presented with the E. Boyd Me-morial Award (for originality and expressive design) for her pottery at the 2011 Spanish Market. She owns La Morena Artworks and also makes traditional herb body balms, which she sells at the Santa Fe Farmers’ Market.

While writing Española, Trujillo discovered a photo of a splatter-ware sopero (soup plate) in the archives of the Maxwell Museum. It had been excavated at Yunque Owingeh by Dr. Florence Hawley Ellis. Tru-jillo had been recreating this type of sopero for eight years based on shards found at a Spanish colonial village site north of Yunque Owingeh. Trujillo had

always assumed that the soup plate was a product of mid-18th century Spanish Colonial NM, but when she saw that photo (Española, pg. 25), she suspected that the pattern originated in Old World Spain.

is photo is of Trujillo’s reproduction of a Cuyamun-gue soup plate. e floral net pattern, unique to the Tesuque River Valley, emerged in the first century (1600s) of Spanish colonial rule in NM. It survived the Pueblo Revolt, and its production continued into the 1700s. Trujillo’s plate won the Blue Ribbon for pottery at the 2012 Spanish Market.

Trujillo has recently created a visual guide to help teachers lead hand-building pot-tery projects in their classrooms. A 2-hour educational DVD, produced by Isabel Carabajal and Beth Parisi, will be released at the end of this year. e NRGNHA and the Site Steward Foundation funded the project.

ENCYCLOPEDIA OF SANTA FE AND NORTHERN NEW MEXICOC P, LLC

e Encyclopedia of Santa Fe and Northern New Mexico is a compila-tion of the people, places, arts, cul-tures and colloquialisms unique to the City Different and the Land of Enchantment. From Aamodt to Zuni, this entertaining and informative book covers elements of the region’s history, literature, politics, geology, local lore, food, customs, gossip and much more. Some entries are a few paragraphs, some a couple of pages. ere are 1,000+ alphabetical entries

(fully indexed), 180 illustrations (photos, maps and charts) and a phonetic pro-nunciation guide for selected terms.

e author, Mark Cross, is a Virginia native with a master’s degree in American history from George Mason University. He has worked for Santa Fe public schools, written book reviews for "e New Mexican and worked as a proofreader and editor for the NM Legislature. He began compiling the regional encyclopedia soon after moving to Santa Fe in 1996, first for his own education, then as a resource for visi-tors or even lifelong residents who want to learn more about their home territory.

Cross never intended to include everything, and isn’t an expert on Spanish culture or pronunciation. “I’m just trying to help the poor gringo say, ‘A-bih-cue’ instead of ‘A-bih-KWEE,’” he says. e Encyclopedia’s companion website includes audio recordings of how locals pronounce the names of places or things. It also provides updates on information included in the book, pending a future edition.

e Encyclopedia of Santa Fe and Northern New Mexico, published by Cross’ Cami-nito Publishing, is available at area bookstores or may be ordered online: www.encyclopediaofsantafe.com.

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!e market’s Wildflower Garden Area has 11 flower beds cultivated by commu-nity volunteers. !e market honors and nurtures a variety of land-based traditional practices with “Market Mondays: Cooking Up Traditions.” !is features dem-onstrations related to cooking in the horno and working with wild food and dye plants. !e project culminates in a potluck feast on the last market day in October, with bread, chicos, pies, squash and other foods, utilizing the NNMC Commercial Kitchen for food preparation and the horno for baking. Students learn about how to use a traditional oven and how to identify and prepare traditional food. Custom-ers get to see the horno used and sample the foods.

7. Acequia Agua Fria Agua Fria Village near Santa Fe was settled in 1693, but not much is documented about the founding families and the agricultural lifestyle that sustained them. !is project is creating an in-ventory of water-rights documents to document acequia management techniques employed over the last 400 years. A final project report will address how these practices apply to today’s fields, to assist present day agricultural revitalization projects and drainage issues.

2011 GRANT RECIPIENTS1. Historic Pinto Bean Museum (Edgewood)—Enclosure for historic bean-process-

ing machinery and interpretive signs2. Santa Clara Pueblo—Tewa language project3. San Ildefonso Pueblo:

Revitalizing Agricul-tural Traditions—Pur-chase of hoop house and other farming equip-ment, return of fallow land to production, in-volvement of Pueblo families in planting, harvesting, using and selling agricultural products

4. Cornerstones Community Partners—Workshops on adobe making and restora-tion of the 1610-1710 National Historic Landmark District, which includes the San Miguel Mission Church in Santa Fe

5. Site Steward Foundation—“Linking the Past to the Present” interpretive brochure addressing the continuing importance of historic and archaeological resources in the National Heritage Area

6. Arts Works—Sustaining heritage through education by the Partners in Education Foundation for the Santa Fe Public Schools, including traditional music, art and poetry enrichment for elementary school students

7. La Sala—Rehabilitation of steps and railing at “La Sala,” a National Register-eli-gible building in Galisteo

THE FIRST GRANTS: 2009-20101. Plaza de Española Visitor Center—A new sign for the Northern New Mexico

Regional Art Center2. Española Farmers Market—Horno construction for use by local farmers for bak-

ing bread and to process foods, including chicos3. Mesa Prieta Petroglyph Recording Project—Educational partnership with Ohkay

Owingeh youth, descendants of Spanish colonists and private landowners to pho-tograph, draw and map rock imagery originating from many cultures over thou-sands of years

4. Land Water People Time—Documentary film featuring NRGNHA people, places and the cultural ties that bind them together �

2012–2009 NRGNHA Grants

Annual procession from Agua Fria’s San Ysidro church to bless the Santa Fe River. San Ysidro is the patron saint of farming.

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Farm project at San Ildefonso Pueblo

LAND WATER PEOPLE TIME—A DOCUMENTARY FILM

Land Water People Time is a 54-minute documentary film that explores the themes of cul-tural loss and preservation in northern New Mexico. Created from over 45 interviews with Pueblo, Apache, Hispanic and Anglo people throughout Río Arriba, Taos and Santa Fe counties, the film is an educational journey across 10,000 square miles that encompass the Northern Río Grande National Heritage Area.

!e faces and voices of the people here reflect a vivid past. !e interviewees are de-scendants of generations whose histories involve tribal, international and civil wars, droughts and intercultural raiding. And while diverging perspectives are presented, LWPT also shows that in some ways, these heritages and traditions have taken on influ-ences from each other. Of course, the beautiful landscapes and waterways of the region, some of which are exhibited in the film, also continue to exert a strong influence.

Director David Lindblom, who teaches filmmaking at Northern New Mexico College, explains, “We live at the epicenter of extraordinary history, culture and natural beauty. I think sometimes people are bashful about expressing their feelings about all of this. So, I think, in our film people drop their guard a little. It was our intent to offer a stage on which many kinds of people could express themselves.”

!e music, written and performed by Ronald Roybal and Veronica Ortiz, is particu-larly important to the film.

!e NRGNHA provided a matching grant for LWPT and is co-sponsoring show-ings and local premieres at key venues throughout the Heritage Area. One is planned for Taos in the fall, after which, the producers, Water in Motion’s Cynthia Jeanette Gomez and Daniel Valerio, plan to show it on walls in villages in Spain as well as at an old drive-in movie theater back in NM. Wider distribution through schools and media outlets is also planned.

For more information, visit http://landwaterpeopletime.info


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SANTA FE RIVER

“Who is better equipped than

artists—thinking outside the

box—employing their creativ-

ity and resourcefulness and a

love of beauty—to envision

a more sustainable world?” -curator Patricia Watts

In 2007, American Riv-

ers designated the Santa Fe River as the most endan-gered in the United States.

For five consecutive days in May 2012, we walked the length of the Santa Fe River, from the upper watershed to the confluence at the Río Grande. "is 54-mile pil-grimage (embarked upon

with the permission of the city of Santa Fe, private landowners and two Pueblos) was a celebration of the river, involving a wide range of community members (students, artists, activists, ranchers, farmers, families and many others) who met us before, during and after our journey.

We walked. As we walked we discov-ered a river that still provides a means of sustenance and a sense of place, even though the waters are halted behind two dams in the upper wa-tershed, pumped into pipes and into our homes. We wash our dishes, clean our paint brushes, flush our toilets and much more with this good drink-ing water—which then flows from our homes, underground into sewage pipes, through the city of Santa Fe, where it surfaces again at the Waste Water Treatment Plant.*

"e discharge from the Treat-ment Plant is known as ef-fluent. When we arrived just below the dis-charge site on the afternoon of Day 3, after walking for a day and a half in a mostly sandy, dry river bed, we saw a lush green willowy place filled with water, dragonflies, but-terflies, herons,

swallows, c o t t o n -woods and the sticky scent of the efflu-ent. "is odor followed us for miles. We were well into the next day, Day 4, following the water, crossing the river, ducking through fences, when we noticed that the smell had at last dissipated.

On Day 5 the water ran out again a few miles past the Village of La Ba-jada (on Cochiti Pueblo land). "e trees remained. We followed trees and a dry riverbed. Here were different varieties of cottonwoods—a tree that brings respite from heat—in ways, we found, that the invasive Russian Ol-ives and Siberian Elms do not.

We climbed the abutment of the mas-

sive Army Corps of Engineers project of the mid-’60s: Cochiti Dam, which destroyed the agricul-ture of Cochiti Pueblo, a vibrant farming community. It took years before that wrong was eventually, somewhat, righted.

At the top of the abutment, we were greeted with more engineer-ing, which we walked down and up and around until we were faced with the “check dam” or “overflow dam” for the Río Grande (which, given its placement, appears to dam the dry Santa Fe River).

We walked. In walking we came to water again, which reappeared in deep cottonwoods and plains, to the con-

fluence of the Santa Fe River at the Río Grande. Here we poured the wa-ter we’d collected in the mountains of the upper watershed. Here those waters joined the Río Grande: a river that, in good years, travels to the sea, to the delta at the Gulf of Mexico.

"e journey was a pro-found experience of the river, of health and debil-itation of land, commu-nity and water, a journey that drew more attention to the river and to those who live along it. Riv-ers Run "rough Us has

helped create a foundation for contin-ued community engagement through our river.

In May of 2013, one year after the walk, we will present “5 Days, 5 Sites—Rivers Run "rough Us,” a collaborative art, per-formance and community engagement event that will take place along the river. We are also creating a short docu-mentary film of our walk and will design and launch an in-teractive website (“riversite”) that will allow visitors to ex-perience the Santa Fe River as a complex and holistic eco-

RIVERS RUN THROUGH USB B, V M D M

system. "e water samples we gath-ered will be tested for a wide range of chemicals and toxins. Most im-portantly, we will continue our work in community: listening, recording stories, gathering images and ideas, working with schools, neighborhoods and others.

Rivers Run �rough Us is currently sponsored by WildEarth Guardians,

the Santa Fe Watershed Association, Lit-

tleglobe, the Santa Fe Art Institute, and the Western Hardrock Watershed Team. For images, audio, text and more in-formation about the walk (and to sup-port the ongoing work), visit www.riversrunthroughus.net

*We highly recommend you take a tour of the Treatment Plant, where you can learn exactly what happens to the “solids” you flush each day—along with everything else you send down the drain. To schedule a tour of the plant, call 505.955.4650. X

Bobbe Besold and Dominique Mazeaud are community environmental artists. Valerie Martínez is a poet, collaborative artist and former Poet Laureate for the city of Santa Fe.

“Imagine a stream, a river, your river, the Santa Fe River, the Río Grande. �en imagine a country

of rivers, nations of rivers, the global network of rivers. Soon,

you’ll see a diamond web stretching over the Earth—a blood stream —

her life, and ours. You and I can stand beside and walk in one of

these streams, one of these rivers, where we become one with the life of the Earth—the land, the water,

ourselves. What a privilege.” – D M

(l-r): Bobbe Besold, Valerie Martinez and Domi-nique Mazeaud. On the afternoon of the Solar Eclipse, May 20, 2012 at the Village of La Bajada

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sister, who had a family of her own, al-ways came to help. �e jars were gathered from storage and washed. �e apples were also washed and sliced. While the apples were being prepared, the jars were scalded in hot water to sterilize them. �en the apples were placed in large pots with just enough water to cook to a soft consisten-cy. After being cooked, they were pressed through a sieve, and the other ingredients

were added to the pulp, packed in jars and cooked again for a few minutes.

What was so special to me was enjoying this delightful apple butter throughout the year, and my favorite way of eating it was with peanut butter. I remember com-ing home from school and snacking on a peanut/apple butter sandwich. In the win-ter I also enjoyed it on toast with peanut butter and a steaming hot bowl of oatmeal

that my mom had prepared for us before we headed off to school. �at’s a very fond memory for me.

Growing up, I don’t remember being aware of just how important our crops were to our livelihood. I don’t think I real-ized at the time that by even those days’ standards, we were somewhat deprived materially. But I’m glad I didn’t know that at the time, and I now feel very blessed for

having grown up with the experience of growing so much of our own food.

!!!!!

Abuela’s Arroz con Leche—Grandma’s Sweet RiceK MAs always, Grandma came out and greet-ed us as we pulled in the driveway. Mom, Erica and I grabbed our bags and made our way up the porch and into the living room. �e delightful, sweet aroma pierced the air and thickened as I walked into the

RECIPE ESSAYS


habitat “knows” what’s best for itself and has evolved over many millennia into its current incarnation.

I would strongly suggest recording lore recollected by the elders of each community, gathering information regarding not only how to culturally and individually sustain in the tradi-tional ways, but also what systems of attitudes are vital to maintain proper relationship to homeland.

�e NRGNHA is mostly contained within a clearly definable watershed wherein aridity is the primary character-istic. Research reveals that due to global warming and climate instability, water is likely to become ever less abundant, and that practices such as showering golf courses with precious drinking water are unacceptable. Watersheds are once again being recognized as foodsheds, and it is clearly possible that in the near future, we will come to rely on the yield of our home bioregion for much more of our food.

Traditionally, the cultures indigenous to this region have regarded water as one of many common pool resources. �e con-cept of privatization of water rights vio-lates Natural Law and must be thwarted.

Our current system of economics is based on unlimited growth. �is system has been transplanted into this region that obviously cannot sustain limitless growth. Steady state systems prevailed here in the past and should gradually re-emerge and serve as models of future cultural conduct. �is does not neces-sarily mean relinquishing everything that the modern world has given us. My friend Roy Kady is a Navajo who is try-ing to restore appropriate native prac-tices to his community at Teec Nos Pas near Four Corners. When asked about returning to the old ways, he replied, “Well, it’s not really to go back because we can’t go back. It’s more to get the intention back. It’s really to take those tools that were very effective, that had made our people the way they were, to go back and get them, to bring them up at this time and to utilize them again. Because they worked then, and they can work here, too.”

We live in an age of applied science and technology. Science is a remark-able and valuable culture of practice responding to human curiosity that cannot be denied. But there is far more

to wisdom than technological appli-cation of science. Indigenous-minded people are aghast that scientists in Los Alamos would have ever even consid-ered dumping toxic waste to ultimately drain into the sacred waters of home-land. And that scientific culture of practice that thrives in Los Alamos lies within the home bioregion.

Geo-political boundaries empower bureaucracy that may toll the knell for grassroots activism. Politics thrives on bureaucracy, itself a novel human in-vention designed to defend often ill-conceived procedure, and thus becomes self-fulfilling. Beware bureaucracy!

�ere is an invaluable opportunity to respond to Congressional Act, Public Law 109-338 designating this biore-gion as the NRGNHA. In part, it re-invigorates the grassroots approach to sustainability. It provides an opportu-nity to gradually decentralize prevail-ing political governance while generat-ing a growing level of self-governance. And perhaps most important of all, it serves as a potential model for convey-ing the vastly important role of Indig-enous Mind in restoring a sadly ailing mega-culture to balance, a culture that mandates turning habitat into money, a culture that eternally turns to the en-tertainment industry as the alternative to contemplating the mystery of exis-tence, a culture that has secularized the landscape and now has little inkling of the importance of querencia.

A true sense of coherence is only possible within a clearly defined and well understood homeland wherein the flow of Nature is the study of a lifetime. �e bioregion of the north-ern Río Grande watershed is a natu-ral masterpiece of every kind of di-versity. �ose who understand it best have tapped their feet to its heartbeat for generations and take great joy in celebrating the Spirit of this Place. �ey get it. �e rest of us have a lot to learn. #

Jack Loeffler is the author of numerous books, including Healing the West: Voices of Culture and Habitat. Jack Loeffler and Celestia Loeffler are contributors to and co-editors of !inking Like a Watershed, an anthology of essays published by the Univer-sity of New Mexico Press intended for release October 15, 2012. For more info, visit www.loreoftheland.org

DECENTRALIZATION


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Heritage Area designation culminated nearly 20 years of community efforts to identify ways to conserve and sustain the area’s life ways, languages, folk arts, and sa-cred spaces, as well as its architecture and spectacular natural landscape.

�e NRGNHA is rich in cultural re-sources; it is home to 16 National Historic Landmarks and 270 listings on the Nation-al Register of Historic Places. Its geologic history and wealth of natural resources is no less vivid. Water is the starting point, the lifeblood of this semi-arid-to-arid land where one river, the Río Grande, occupies center stage. �e Río Grande and one of its major tributaries, the Río Chama, are part of the National Wild and Scenic Riv-ers System. �e Heritage Area also counts

nine National Scenic Byways. Two national forests cover vast acres in the three-county area, which also is home to a half-dozen Wilderness Areas and two listings on the National Registry of Natural Landmarks. Bandelier National Monument skirts the western edge of the Heritage Area, and Pecos National Historical Park the eastern edge.

THE MANAGEMENT PLANA comprehensive plan for a well-managed NRGNHA will set the stage to con-nect the great variety of resources within the Heritage Area and create support for local businesses, traditional artisans and others, while increasing the quality of life for residents and enhancing the experiences of visitors.

�e NRGNHA seeks to strengthen community identity by fostering a deeper understanding and appreciation of the Heritage Area’s resources. �is will be accomplished by creating connections and partnerships with individuals, com-munities and tribal and local governments to foster a deeper understanding and appreciation for northern NM’s unique story and to use its important resources to benefit the community.

KEY ELEMENTS OF THE MANAGEMENT PLAN�e NRGNHA Management Plan articulates a framework with specific rec-ommendations to connect and enhance the Heritage Area’s rich offerings. �e plan is a result of extensive public input from citizens, governments, and other stakeholders who are committed to preserving and promoting the heritage area’s special character. �e plan serves as a model of public and private partnerships working together to implement policies that protect and connect the heritage area for future generations. It presents a comprehensive strategy for future man-agement and protection of the heritage area’s diverse historic sites, unusual natu-ral habitats and cultural traditions.

MISSION AND VISION�e mission of the NRGNHA is to sustain the communities, heritages, languag-es, cultures, traditions and environment of Northern NM through partnerships, education and interpretation.

Partnerships are created and enhanced through the shared vision of respecting, protecting, conserving and celebrating the landscape and the historical, social and cultural characteristics of the Indian, Hispanic and other communities of Río Ar-riba, Santa Fe and Taos counties.

Our vision is community and economic viability rooted in the heritage and the environment of Northern NM.

GOALS �e vision for the Heritage Area is supported by six goals:

heritage area’s stories and resources

Broad objectives linked to the vision, mission and goals of the NRGNHA are: To build understanding and identity, raising local, regional and national awareness of the Northern Río Grande region; to strengthen the fabric and sustainability of the place; to expand economic opportunities and to increase the community collaboration and involvement within communities that constitute the Heritage Area, while supporting a healthy ecosystem and enhanc-ing natural resource-based recreation opportunities.

INTERPRETIVE THEMES�ree interpretive themes have been identified. Each theme is connected to a variety of resources that represent the themes in various depths.

!eme 1—Cradle of Settlement: �e history of the Heritage Area is one of migration and settlement, with each wave of settlers bring-ing its own elements of culture. �e stories are about the people. !eme 2—Adaptation and Survival: �e demands of the land, climate, geography and isolation from other centers of habitation force adapta-tion and unity with the harsh environment to permit long-term survival. !eme 3—Identity !rough a Cultural Blend: �e re-gion’s identity evokes the mingling of cultures. �e specific interplay of land, water and people over an extended time defines the heritage of this special place. !

�omas Romero is executive director of the NRGNHA. For

more information, email [email protected] or

visit www.riograndenha.org.

THE MAKING OF A NATIONAL HERITAGE AREA

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FOOD AND CULTURE

house. Since I had first walked through the door, I knew what my grandma had cooking on the stove. I could taste the creamy, rich milky flavor in my mouth just by the smell of the house.

In the summer Mom would take my sister Erica and I to Dulce, NM where our fam-ily lived. My dad, mom and sister used to live there as well but moved to Española when I was four years old; however, Dulce was always considered home, particu-larly Grandma and Grandpa Talamante’s house. Dad always said he “wanted more for us girls, and Dulce was too small for his daughters to flourish in life.” I never quite understood why my dad felt that way because I loved that little town. Dulce is a reservation, so the majority of people there are Native American. I never knew the difference; all I knew was most people there were nice and my family was there, which was all that mattered.

I always looked forward to the summer-time because my grandparents lived on a farm. I cherished every element that the land, people and animals had to offer. As a young girl I remember going on these adventures around the farm, in the barn climbing the haystacks or the big hill be-hind grandpa’s house. I felt like I was em-bedded in that land and attached to the animals. #e wind would blow through my hair as I sat on the hilltop watching cars pass, and the horses would attract to me because they knew I would go out to feed them grain or grass.

Grandma’s kitchen was always cozy and clean. I never recall a time when there were dishes piled in the sink or old food out on the table. As I walked into the kitchen, everything was in place, as it al-ways was. I remember thinking in the car on the way over I knew what I would ask Grandma to cook for me. Only when we had arrived, she had seemed to have read my mind as if she were psychic. Arroz con

leche, grandma called it. I liked the simple term, sweet rice.

…Grandma would ask me to taste her ar-

roz to make sure it was properly cooked. I knew Grandma just wanted me to get a taste because she knew how much I loved it and waited for it to be done. After I took a small bite, I nodded my head to signal that it was indeed cooked and ready. #e arroz con leche was ready to be put into the refrigerator to cool down. Some people enjoy the arroz warm; I found this out later on in life, but I personally enjoyed the sweet rice cold.

…We all sat at the dinner table and I served a small serving of papas y carne

with half of a tortilla. I ate quickly and served myself some sweet rice. Every bite was like a little piece of heaven. First you taste the sweetness from the sweetened condensed milk, with the rice and a hint of cinnamon. Next, you taste the raisins that are soft and juicy from the milk. All together the ingredients create a marvel-ous, inexpressible taste that you will adapt a craving for.

…Although I never closely watched my grandmother make her famous arroz con

leche, I still recall in my mind how she swiftly moved around the kitchen, and how her hands worked like machines. My grandma was a hard working lady and took pride in everything that she did. I am forever thankful to her for blessing me with this wonderful childhood memory. Arroz con leche is symbolic of who my grandmother is, and how she impacted her family’s lives by the magical workings of her hands. My sweet, sweet grandma Rose will always be remembered by me as sweet as her deliciousa Arroz con Leche.

$$$$$

Kinaalda: A Navajo Puberty Ceremony for Young WomenE WOne of my favorite recipes is a Kinaalda

cake. #is is a very sacred and rare cake made by a young woman when she is hav-ing her Kinaalda, or Blessing Way cer-emony. #is is a Navajo ceremony that takes place during a very special time in a young girl’s life, when her body is chang-ing to a young woman. …#is ceremony

lasts four days, and during these four days she is learning a lot. It helps prepare girls to become mentally and physically strong, educate them about our culture, become familiar with her body and knowledgeable about life.

Day one of the ceremony, the girl wakes up as the sun is rising and gets dressed in her traditional Navajo outfit, which she has to wear throughout her four days. #e outfit includes a long-sleeve, button-up collared shirt, a skirt that goes down to your ankles, and moccasins. She wears Native American turquoise earrings, necklace and belt. Her hair is loosely tied back with buckskin.

After she is all dressed up, she takes her first run. She has to run as far as she can without stopping or walking. #e first run is to the east. It’s like she is greeting the sun and the holy people. #e second time, she runs south around noon, and finally she runs west as the sun is setting. Each direction she runs she has to run further then she did before. Kinaalda is not alone while she is running; family members fol-low her and push her to run far. #ey can-not pass her; she has to lead the way.

#roughout the four days she has to keep herself busy with cooking, cleaning and constantly moving. She is cooking all the time so she can learn how to cook for her future husband and learn how to take care of him through food. Knowing how to cook for a huge crowd is also very impor-tant because during other ceremonies the women are the ones who always cook for everyone. She cleans, so her home will al-ways be clean and organized. She is con-stantly moving so she won’t be lazy as she gets older. She cannot sit down to rest, take naps or lean against anything. As she is keeping busy she has to maintain a posi-tive attitude; she cannot complain about anything or say the words “can’t” or “no.” While doing everything, she has her mom, aunts and grandma helping her, teaching her how to do things and filling her young mind with knowledge about life. She can ask questions, but most of the time she is listening, learning and taking in everything.

#e second and third days are when Ki-naalda grinds corn in the hogan for the Kinaalda cake. All the women who are there bring their own grinding stone and help grind. However, she has to be the main one doing the grinding. Kinaalda

starts off strong and fast, grinding the corn. Halfway through the day her arms begin to get tired and she starts to slow

down. When she stops to take a break, she looks up and sees her mom, aunts and grandma still going strong. She gains from their willpower and continues to grind. She has to grind a lot of corn be-cause the Kinaalda cake is huge.

#e fourth day is the longest of all four days. #is is when the men help with the ceremony. In the morning they make a circle about two feet across and one foot deep in the ground in front of the entrance of the hogan. #ey then make a fire in that circle and keep the fire going throughout the day. Midway through the day the men boil a huge pot of water over the fire as the women are in the hogan mixing the grinded corn with flour, raisins and brown sugar. When those are mixed together, the men bring the final ingredient, hot water.

Each lady and the Kinaalda stir until every bit is mixed and ready for baking. When it’s late afternoon, it’s time for the cake to be put into the ground. #e men clear out the fire and ash. #e Kinaalda will then make a little hole in the center of the circle and place a little piece of her baked batter, meat and a vegetable, then cover it back up. Navajo people believe that Kinaalda is giving back to Mother Earth by offering her food and showing her appreciation. Kinaalda does this for Mother Earth because she is a female and so is Kinaalda. #ey both give life and take care of people through food; Mother Earth allows us to grow food to survive, and Kinaalda will use the food to cook. #e circle is then filled with cornhusks so dirt will not get on or into the cake. In silence Kinaalda will then bless the bot-tom of the circle in four directions with corn pollen and say a short prayer. Now the men pour the cake batter in the circle. Once it’s all in, Kinaalda does another blessing with corn pollen in four direc-tions. She then adds more cornhusks on the top of the cake. Once it’s completely covered, the men put the hot ash on top and start another fire. #is fire has to burn the entire night.

As soon as the sun goes down, the Medi-cine Man and his helpers come and con-duct the all-night ceremony. #ey sing sacred female songs and prayers for Ki-naalda so she will be a strong, beautiful and intelligent woman. Kinaalda must stay up all night. With the soreness and tiredness Kinaalda is facing, she must teach her body to overcome this weakness by sitting up straight with her legs out

RECIPE ESSAYS


FOOD AND CULTURE RECIPE ESSAYS

and palms facing up. She cannot lean her back on the hogan. !is night is the most difficult for her because she is worn out from her past three days. Kinaalda’s family members are all in the hogan supporting her and staying up with her.

Before the sun rises, Kinaalda will select a female she looks up to. !at woman will wash Kinaalda’s hair in a Navajo wedding basket with yucca suds. Navajos believe when washing the hair they are washing her youth away and she is no longer a little girl. After washing of the hair, she does her final run toward the east, greeting the sun as a new young lady coming into the world. During her final run she has to push herself like she never has before to run as far as she can.

After her run she changes into a clean outfit. Now it’s time to hand out the cake to family members who helped all four days. She gives the Medicine Man the first piece, then the person who she looks up to the most, and then goes down the line. With all of Kinaalda’s hard work in making her cake, she cannot eat it because she made it for her family, not for herself. !is teaches her to always be a giving per-son. !ere is a saying amongst the Navajo people: “However you were acting, your work ethic will come out in the cake.” If the cake comes out fully cooked, sweet and moist, then Kinaalda did a good job of doing everything she was supposed to during the four days. If the cake is not cooked all the way through or it’s dry, then she was giving attitude and not lis-tening. Kinaalda girl and her cake repre-sent growth and strength. Now “she can overcome anything.”

#####

Abuela’s SopaY GI think of my grandmother all the time, but especially during Lent. I remember as a child that my grandmother would start baking early for the Holy Week meals. !e traditional meals included: Home-made bread (my grandmother would call it, pan de la levadura, bread made with yeast), pies made from dried plums (pas-

teles de ciruela), bizcochitos, panocha, and I cannot forget my favorite, sopa. Some people call it capirotada (bread pudding).

As a child I spent lots of time with my grandmother in Lyden, NM. It was origi-nally called “El Bosque.” !at is what I called it. My grandmother, my abuela, will always have a special place in my heart. One thing that I will always be thankful for is that she taught me how to cook. She

was the best cook ever. She was famous for making a complete meal from scratch, and in no time at all. My abuela’s pride and joy was cooking for her family. I can recall my grandmother saying, “La comida es lo

que mantiene una familia juntos” (“Food is what keeps a family together”). When my abuela was getting ready to start her cook-ing she would always wear an apron and a bandana on her head. I don’t ever recall her not wearing an apron.

I loved her breakfasts. !ey were not the basic eggs and bacon meals. Her break-fasts consisted of posole or chicos, along with red chile. She would start cooking around midnight so it would be ready by five o’clock in the morning. !e reason she fed the family so early was because there was lots of work to be done in the farm and ranch.

!e Lenten season would mean that it was time for sopa. !is meant no meat during Holy Week. Panocha is a Lenten favorite in my family. Sopa was one of my favorites as a child and still is today. My grandmother made her sopa with her own homemade bread. My grandmother’s recipes came from her culture and her heritage—northern New Mexico. I can hear her saying, “Cooking is a big part of a women’s life, and it is who we are. We women were made to be wonderful cooks.”

Women like my abuela have always en-joyed cooking. She loved using her wood-stove for all her cooking and baking. It was not a big deal for her to go get wood and feed her stove. She was such a hard worker, like the women back in time. She did work as well as a man.

My abuela was the best cook ever. She was an old-fashioned cook. By that I mean, good simple food! For example: beans, potatoes, chile, and tortillas. (Yummy, I am getting hungry.) !ese were her everyday simple foods, the food our families loved, lived on, and we still do.

I have kept my grandmother’s traditional recipes in my special recipe box. Her reci-pes were her own, and included how to make pan dulce (sweet bread), jelly from all her fruit, panocha, homemade cakes, and of course pan de levadura (bread made with yeast). She hardly ever mea-sured with a measuring cup or spoon. She would tell me “no mas un puño de azucar.” !at meant just a handful of sugar. Every-thing she cooked would always come out to perfection. She had the special touch. Everyone would always want her recipes.

Cooking for my family is the greatest pleasure I can have. I put all my heart into it. When I cook I know that my family is fully content. Like the saying goes, “pansa

llena, corazon contento.” !at means “full stomach, happy heart.” I learned from my abuela that if you love what you do, it will not be difficult.

I will always treasure my grandmother’s recipes, especially the delicious sopa that she was famous for. So as I start cooking for my Lenten meal, my grandmother will be at my side in spirit. She always smelled like cinnamon and apples. She did not need to wear any perfume, because she smelled naturally sweet. Cooking was her passion, and now it is mine. I will pass my abuela’s legacy down to my family, and hopefully the good cooking will continue to pass on to the next generations. I want the northern New Mexico tradition to live on forever! 2

“WOMEN, FOOD AND LITERATURE” READING

�e Good Life: New Mexico Tradi-tions and Food by Fabiola Cabeza de Baca�eir Eyes Were Watching God by Zola Neale Hurston�e Edible Womanby Margaret AtwoodUnder the Feet of Jesusby Helena Maria ViramontesMy Year of Meats by Ruth L. OzekiAnimal, Vegetable, Miracle: A Year of Food Life by Barbara Kingsolver

TWO LOCAL FOOD INITIATIVES IN THE ESPAÑOLA VALLEY

Española Community Market Student memberships: $10/year. www.Españolacommunitymarket.com

Sostenga la Vida at Northern New Mexico College in Española – Field, greenhouse, commercial kitchen and a Tiendita Café. www.sostengalavida.com


JAIN STUDY CIRCULARTHE JAIN STUDY CIRCULAR

HAS BEEN POSTED AT WWW.JAINSTUDY.ORG.

Please go our website and study the articles

presented in the new issue.We welcome your comments

and suggestions.


N E W S B I T E s GILA RIVER FESTIVAL – SEPTEMBER 13-16 e 8th annual Gila River Festival – in and around Silver City, New Mexico – will celebrate the natural and cultural heritage of the Gila River, NM’s last free-flowing river. Attendees will have opportunities to enjoy expert-guided field trips in the Gila National Forest and along the Gila River, a keynote talk and writing workshop by master storyteller/author Craig Childs, horseback riding, kayaking, visual and performing art exhibits and performances, a film fest, downtown art walk and more.“ e Wild River Speaks!” is the theme of the festival. It’s all about stories that connect people to place and community. Guggenheim Fellow photographer Mi-chael Berman’s new book of photos and essays, Gila: Radical Visions, �e Enduring Silence will be released during the festival. ere will be an opening reception, pho-tography exhibit and book signing at the Bear Mountain Lodge.

Attendees may also witness “ e Great Conversation,” a dialogue about personal connections to the Gila River and its watershed among four individuals with dif-ferent backgrounds and perspectives. ey are Pat Toomay, former NFL lineman for the Dallas Cowboys and writer for High Country News, nature and science writer Sharman Apt Russell, e Wilderness Society’s NM state director Michael Casaus, and Red Paint Pow-Wow founder, Joe Saenz.

Guided hikes offered will include birding, geology, medicinal plants, archaeology and rock art. A river kayak trip and a bus tour is also planned. Joe Saenz of Wolf-Horse Outfitters will offer horseback riding and will talk about the Apache philoso-phy as it relates to the Gila River.

e Western NM University Expressive Arts Department will offer a live perfor-mance of �e Singularity, about man’s evolving relationship to water and nature, and our love affair with electronic gadgets. ere will be an opening at WNMU’s Mc-Cray Gallery of Electro Gila: �e Power of Water, a visual multi-media electronic art exhibit. Video shorts will be shown at various locations downtown and at WNMU during the Festival. For a full festival schedule and to register, contact the Gila Conservation Coalition at 575.538.8078 or [email protected].

NM PRC PETITIONED FOR CLEAN ENERGY STANDARDLast month 33 New Mexico organizations representing business, consumer, Na-tive American, environmental, health and other interests, petitioned the NM Pub-lic Regulation Commission to establish a voluntary Clean Energy Standard (CES) for electric utilities. at standard would have utilities reduce their carbon dioxide emissions by 3 percent per year. e utilities could avoid expensive retrofits and re-coup the costs of installing new renewable energy facilities under the proposed rule.

Carbon dioxide is a greenhouse gas that has been shown to significantly contribute to climate disruption. NM has seen its share of climactic changes recently, with two years of record setting wildfires, severe drought conditions and triple-digit temperatures.

Steve Michel, Chief Counsel for Western Resource Advocates’ Energy Program, said “ e proposed CES not only provides a mechanism to address risk in a manner and timeframe that protects both utility customers and shareholders, but also ac-complishes its important clean air policy objectives with a market-based, technolo-gy-neutral, low-cost mechanism.”

e petitioners include the American Lung Association, Amigos Bravos, NM Solar Energy Association, Río Grande Restoration and the Santa Fe Innovation Park.

NEW CLEAN CAR STANDARDS WILL SLASH POLLUTION AND CUT OIL USE e Obama administration’s new clean car standards will double the fuel efficiency of today’s vehicles by 2025, drastically reducing emissions of carbon and cutting oil use in New Mexico and nationwide. e standards will cover new cars and light trucks in model years 2017-2025, and require those vehicles to meet the equiva-lent of a 54.5 mile-per-gallon standard by 2025. A joint analysis by the Natural Re-sources Defense Council and Union of Concerned Scientists projects that by 2030 in NM alone, the standards will cut carbon pollution from vehicles by 1.5 million metric tons–the equivalent of the annual pollution of 240,000 of today’s vehicles–and save 135 million gallons of fuel. e new standards are also projected to save the average consumer $8,000 in fuel savings over the lifetime of a new vehicle.

Together with the administration’s standards covering vehicles in model years 2012-2016, the new standards and their projected cuts in carbon pollution represent the largest single step the US has ever taken to tackle global warming. “Future genera-tions may well look back on this as a decisive step toward breaking our destructive oil addiction,” said Sanders Moore of Environment New Mexico. Physicians for Social Responsibility joined ENM in applauding the announcement.

NM WATERSHED FORUM 2012 WORKSHOPSIn September and October, seven New Mexico watershed organizations will pres-ent a series of intensive two-day watershed restoration and protection workshops under the banner of the 2012 NM Watershed Forum, a biennial event sponsored by the NM Environment Department. Interested residents, land stewards, land-owners, and professionals are invited to attend. e workshops will offer the latest information, lessons learned, and success stories. For details, contact the organiza-tion that is coordinating the workshop that interests you.

e workshops include: SEPT. 21-22, 9 AM-4:30 PM at the Genoveva Chavez Community Center in Santa Fe: Caring for Arroyos in Your Neighborhood. Presented by the Santa Fe Watershed Association. www.santafewatershed.org

SEPT. 26-27 at the Brush Ranch in the Pecos area: e Changing Landscape: e Pecos Watershed and its Future. Presented by the Upper Pecos Watershed Associa-tion. 505.757.3500 or [email protected].

SEPT. 28-29, 8:30 AM-4:30 PM at the Juniper Hill Center for Sustainable Agriculture in Las Vegas, NM: Preparing for and Adapting to Drought in Northern NM. Pre-sented by the Quivira Coalition. www.Quiviracoalition.org

LATE SEPT. OR EARLY OCTOBER in Mosquero, NM and Mills Canyon of the Cana-dian River: Canadian River Riparian Restoration Project – Treatment Results and Discussion. Presented by the Canadian River Soil and Water Conservation District and NMSU’s Range Improvement Task Force. 575.646.2362 or [email protected].

OCT. 4-5 at the Grant County Convention Center in Silver City, NM: Rainwater Har-vesting: A Graceful Resolution for the Urban River. Presented by Stream Dynamics, Watershed Management Group of Tucson, AZ. the town of Silver City, and the Gila Resources Information Project. 575.590.0549 or [email protected].

OCT. 6-7, 9 AM-5 PM at Ampersand Sustainable Learning Center in Cerrillos, NM: Watershed Restoration: e Cutting Edge – Catching Storing and Using Water Where it Falls. Registration: $35. Scholarships available for Galisteo Watershed residents. www.ampersandproject.org

OCT. 17-18 at the Farmington Civic Center and nearby valleys: Four Corners River Health Workshop: Collaborating for Water Quality in the San Juan Basin. Present-ed by the San Juan Watershed Group. 505.334.3090, ext. 116 or https://sites.google.com/site/sanjuanwatershedgroup/riverhealthworkshop.

DESIGN SANTA FE 2012: UNLEASHING CREATIVITY OCT. 4-6As a UNESCO-designated Creative City, Santa Fe is well suited to host an annual celebration of design ideas, products and applications. e eighth annual Design Santa Fe is intended to stimulate the design community through a Design Dia-logue luncheon, demonstrate the diversity of good interior design with a Home & Garden Tour, showcase local design-related businesses with a Design Crawl, in-spire new forms and design concepts through a Design Lab juried exhibition. Pro-ceeds will benefit the St. Elizabeth Shelter and the Santa Fe chapter of Architecture for Humanity. For ticket information and further details, visit www.designsantafe.org or call 505.983.8817.

SFPS INDIAN EDUCATION PROGRAM AWARDED GRANT FOR YOUTH PUBLIC ART PROJECT e Santa Fe Public Schools Indian Education Program has been awarded $25,000 from the Smithsonian’s National Museum of the American Indian. e NMAI Arts Organization Leadership Award is designed for a Youth Public Art Project. e community serviced by this project is to include American Indian students within the Santa Fe Public Schools as well as local surrounding pueblos.

e grant is to benefit children by allowing them an opportunity to work with local artists to learn a new art medium such as mixed media, paint & pottery, photogra-phy & film, and incorporating themes such as: Dropout Rates, Identity, My Com-munity: Past and Present, Bullying, and Growing Up Urban. Students involved with the project will receive an art kit with quality supplies for their use creating works at home and to use after the program ends.

Participating artists will include those who currently live in the Southwest, includ-ing those from tribes throughout the US. An eight-minute video of the Youth Pub-lic Art and Community Workshop projects will be created. For further information, email [email protected], [email protected] or visit http://nmai.si.edu/home/.


SEPT. 15, 4-6 PM INTRO; SEPT. 16, 9 AM-5 PMLESSONS IN THE HEART AND SCIENCE OF RESILIENCY FROM THE ASPEN TREERANDALL DAVEY AUDUBON CENTERInspiration and strategies from nature. Wellness education class presented by Larry Glover or the Wild Resiliency Institute. Sponsored by the Santa Fe Soul Foundation. $50. Some scholarships available. Info/Reg-istration: 505.690.5939, [email protected], www.wildresiliency.com

SEPT. 17-17GREEN APPRAISAL WORKSHOPSF COMMUNITY COLLEGENon-credit, workshop-style training. Info: 505.428.1445 or [email protected]

SEPT. 21-23RE: MIKEA “pop-up” revitalization of St. Michael’s Drive Corridor that includes events, presen-tations, performances, temporary business-es, artists’ projects, YouthWorks’ Teen Night and more. Volunteers are needed to help co-ordinate, set up and operate this big event. http://remikeable.com

SEPT. 21, 6 PMCREATIVE SF: IMAGINED FUTURESM&J EVENT CENTER, 1708 ST. MICHAEL’S DR. (NEXT TO ROB & CHARLIE’S BIKES)RE-Mike keynote Candy Chang will discuss how art can be used in communities to im-prove public spaces and revolutionize how we interact in our communities. $10/$5. 505.988.1234, ticketssantafe.org

SEPT. 21, 6:30 PM9TH ANNUAL GUARDIANS GALASF FARMERS’ MARKET PAVILIONCelebrate the Gila Bioregion with WildEarth Guardians. Keynote speaker: Cristina Eisen-berg. Gourmet vegan dinner, silent auction, entertainment. $100/person. 505.988.9126, ext. 0, www.wildearthguardians.org

SEPT. 21-22, 9 AM-4:30 PMCARING FOR ARROYOS IN YOUR NEIGHBORHOODGENOVEVA CHAVEZ CENTERImprove arroyo functionality, safety and eco-logical health. Presented by the SF Watershed Assn. Registration: www.santafewatershed.org

SEPT. 21-24MEDITATION RETREATCENTER FOR NATIVE AMERICAN INTE-GRATIVE HEALING, 227 E. PALACE, STE. BIncludes sweat lodge and dharma talk. 505.503.5093, www.nativeintegrativehealing.com

SEPT. 22-26PERMACULTURE RETREATLOTS OF LIFE FARM, 20 MILES NO. OF SFTeacher training with Scott Pittma, Larry Santoyo and Larry Littlebird$890/$916. http://www.permaculture.org/nm/index.php/site/class-5/

SEPT. 25, 1-3 PMSUSTAINABLE TECHNOLOGIES COMMUNITY COLLABORATIONSF COMMUNITY COLLEGENetworking/resource development event in-cludes presentations by educators, tech manu-facturers, project developers and tour of Biofu-els Center of Excellence lab. Financial support

ways of knowing and Western science. Elders and wisdom holders from around the world. 505.792.2900, www.seedinstituteabq.org

SEPT. 15-18NATIONAL INDIAN COUNCIL ON AGING CONFERENCEALBQ. CONVENTION CENTERAttendees will learn how to educate and orga-nize American Indian and Alaska Native elders into an advocacy structure for the unique ser-vice needs they have at local, regional and na-tional levels. Tribal enterprise and nonprofit ex-hibitions, presentations, cultural events, Indian arts & crafts. Info/registration: 505.292.2001, [email protected], www.nicoa.org

SEPT. 20, 9 AM-4 PMFOOD SECURITY & WATER RIGHTSTRANSPORTATION CENTER (RAILRUNNER STATION), 101 COURTHOUSE RD. SELOS LUNASA workshop on the future of agriculture. 505.995.9644

OCT. 13, 12-9 PM, OCT. 14, 12-6 PM2012 TASTE OF NMCIVIC PLAZAMore than 24 restaurateurs. Coincides with Intl. Balloon Fiesta. 505.314.0495, http://thetasteofnm.com

OCT. 22-24RAINWATER HARVESTING FOR WILDLIFE WORKSHOPSANDIA PUEBLOGet hands-on experience in building rain-water harvesting catchment systems for wildlife, livestock and farming. Hosted by Sandia Pueblo, US Fish & Wildlife, and Billy Kniffen. Oct. 17 registration deadline. Call 505.771.5083

DAILYDEGREES OF CHANGE: NM’S CLIMATE FORECASTNM Museum of Natural History & Science, 1801 Mountain Rd. NWWith a focus on NM and the SW, this exhibit reveals current and predicted impacts on hu-mans, landscapes and ecosystems. Tickets: $7, $6, $4. Info: 505.841.2800, www.nmnatu-ralhistory.org

SOUTHWEST BARTER CLUBHealthcare using Barter Bucks instead of cash or insurance. Access to acupuncture, chiropractic, eye care, fitness and more. 505.715.2889, www.southwestbarterclub.com

BENEFICIAL FARMS CSA Weekly distribution at La Montañita Co-op Warehouse, 3361 Columbia Dr. NE. #is CSA works with up to 40 regional farms each year, and offers abundant, affordable shares of fresh fruit and vegetables and other local and region-ally produced foods year round. All produce is grown with sustainable chemical-free methods.

SANTA FESEPT. 6-7ESSENTIALS FOR HEALTHY HOMES SF COMMUNITY COLLEGETraining course. Info: http://greenbuild-ing.greentraining.sfcc.edu, [email protected], 505.428.1445

SEPT. 8-9, 4-7 PMDANCING EARTH WORKSHOP

SF ART INSTITUTECommunity Engagement workshop inte-grating movement and related arts to ad-dress themes of water from personal, local and community perspectives. $20. Lecture/reception 9/10, 6 pm $10/$5. http://sfaiblog.org/2012/07/20/rulan-tangen/

SEPT. 9, 11 AMCONVERSATION WITH JAY COGHLANCOLLECTED WORKS BOOKSTORECoghlan is director of Nuclear Watch NM. Sponsored by Journey Santa Fe. Info: www.JourneySantaFe.com

SEPT. 11, 10 AM-2:30 PMFINDING BLESSINGS AND BEAUTY IN A BROKEN WORLDWorkshop with Robert Francis “Mudman” Johnson for people wishing to make a difference in the world and in their personal healing. $33 or donation. 505.954.4495, [email protected], http://earthprayers2.blogspot.com

SEPT. 14, 5-10 PMLYME DISEASE AWARENESS BENEFITINN & SPA AT LORETTOFine art auction of well-known artists, live music, sumptuous food, brief talks from health professionals. Fundraising to assist Nicteha Cohen (http://bowlandspoon.net/), who is suffering from Lyme. Suggested do-nation: $25. Info: 505.820.2653

SEPT.10-11, 8:30 AM-5 PMSF HILTON PLAZANM WATER LAW SUPERCONFERENCEBrings together many of the state’s top ex-perts to address critical water issues fac-ing NM. Keynote by Scott A. Verhines, PE, State Engineer. Tuition: $695/person. 800.873.7130, http://cle.com/twentyyears

SEPT. 14, 10AM-7 PM; SEPT. 15, 10 AM-4 PMOPERATION KIDSAFESF MAZDA VOLVO, 2704 CERRILLOS RD.Free digital fingerprint and photo safety program. #e only record goes to the parent. 505.471.6700, 866.962.5487

SEPT. 14-16STORYSHARDS GATHERING FOR WOMENUPAYA ZEN CENTERA retreat with Merle Letkoff, Lisl Dennis, Ann-Marie McKelvey and Eido Francis Carney. A fusion of personal story, creativity and the Science of Surprise. 505.986.8518, ext. 12 or www.upaya.org

SEPT. 15-16POJOAQUE RIVER ART TOURPOJOAQUE RIVER VALLEY, 16 MI. NORTH OF SFMulticultural exhibitors, 12 studios, 2 art-ists’ markets, 33 artists.

SEPT. 15-16, 10 AM-4 PMNATIVE TREASURES COLLECTORS’ SALELABORATORY OF ANTHROPOLOGY

MUSEUM HILLNative American art from top collectors; from historic rugs and baskets to contem-porary pottery and jewelry. Proceeds fund Museum of Indian Arts & Culture’s exhibits and education programs. 505.982.7799, ext. 3; www.nativetreasures.org

What's Going On! Events / Announcements

ALBUQUERQUESTARTING IN SEPTEMBERWEEKEND PERMACULTURE DESIGN COURSE3.5 months of practical learning lead-ing to permaculture certificate. Full range of sustainable learning practices. Focus on sustainable living in drylands. Info: 505.455.0514, www.permaculture.org

THROUGH FEB. 2013100 YEARS OF STATE & FEDERAL POLICY: ITS IMPACT ON PUEBLO NATIONSINDIAN PUEBLO CULTURAL CENTER 2401 12TH ST. NWExhibition reflects on the human experience behind enacted policies and laws, adding to a well-documented history of Pueblo resil-ience since the time of Emergence. Indianpueblo.org/100years

SEPT. 5, 11:30 AMUSGBC-NM ANNUAL CHAPTER LUNCHEONINDIAN PUEBLO CULTURAL CENTER

2401 12TH ST. NWGreen building-related presentations. $18-$35. 505.247.0474, [email protected], http://usgbcnm.wildapricot.org/

SEPT. 6, 11 AMSEALING FOR AIR LEAKAGE DEMO3804 MANCHESTER DR. NW$20-$35. RSVP by 9/5 to 505.344.3294. Green Build Council of NM

SEPT. 7, 9 AM-4 PMINTRO TO SUSTAINABLE GREEN BUSINESS PRACTICESCENTRAL NM COMMUNITY COLLEGE

500 EAGLE ROCK AVE. NE$129. Workforce Training Center: 505.224.5200, cnm.edu/wtc

SEPT. 7, 9 AM-4 PMEARTH-FRIENDLY PESTICIDE USAGECENTRAL NM COMMUNITY COLLEGE

500 EAGLE ROCK AVE. NE$99. Workforce Training Center: 505.224.5200, cnm.edu/wtc

SEPT. 12 (CALL FOR TIME)THE RETURN OF BLUE LAKE: RELIGIOUS FREEDOM AND CULTURAL IDENTITYINDIAN PUEBLO CULTURAL CENTER

2401 12TH ST. NW Panelists: Gilbert Suazo, Sr. (Taos Pueblo), Linda Bernal Yardley (Taos Pueblo) www.indianpueblo.org

SEPT. 13-17WISDOM FROM THE ORIGINS CONFERENCEMARRIOTT PYRAMID NORTH#e Mayan calendar and other prophesies on the future of humanity. Bridging Indigenous


for sustainable tech and agriculture will be dis-cussed. [email protected]

SEPT. 26, 1-4 PMORGANIC FARM WALKLearn “farmscaping,” nature’s pest manage-ment. Workshop hosted by !omas & Mary Dixon at their organically certified Green Tractor Farm. Pre-registration requested: 505.889.9921, [email protected]

SEPT. 28-29, 7:30 PMDANCING EARTH PERFORMANCETHE LENSIC, 211 W. SAN FRANCISCO“Walking at the Edge of Water” A collective of inter-tribal dance artists under the direc-tion of choreographer Rulan Tangen. $20-$45. 505.988.1234, TicketsSantaFe.org

SEPT. 29, 10 AM-1 PMSW WOMEN IN CONSERVATIONRANDALL DAVEY AUDUBON CENTERRecognize, honor and engage with conserva-tion leaders. Catered luncheon. $45/$25. RSVP by 9/14 to 505.983.4609, ext. 24 or [email protected]. http://nm.audubon.org

SEPT. 29HARVEST FOR HEALTH FESTIVALRAILYARD PARKFamily-friendly event. Hands-on harvest, fitness activities, workshops and booths. 505.316.3596, [email protected], www.railyardpark.org

SEPT. 29-30GATHERING 4 MOTHER EARTHPOJOAQUE BEN’S GATHERING SITE, 1.8 MILES FROM HWY. 84/285 INTERCHANGE ON HWY. 502 W.16th annual “Healing for a Peaceful World.” Honoring youth & elders, workshops, cer-emony, talking circles, healing arts, arts & education booths, food, music & Na-tive dances, relay run, raffle. Open to all. 505.747.3259, www.tewawomenunited.org

OCT. 6-7HARVEST FESTIVALEL RANCHO DE LAS GOLANDRINAS

334 LOS PINOS RD., LA CIENEGALiving history museum dedicated to Spanish Colonial NM. Local artisans and musicians. 505.471.2261

OCT. 8-13HELP BUILD A HABITAT FOR HUMANITY [email protected], 505.982.1774

OCT. 10, 8:30 AM-4 PM2012 SW TRAILS CONFERENCESF CONVENTION CENTER“What our trails need beyond dirt: coopera-tion, collaboration and leadership” Hosted by the SF Conservation Trust and the Trails Alliance of SF. Presenters, exhibitors. 505.989.7019 or [email protected]

OCT. 10-13INTL. MTN. BIKING ASSN. WORLD SUMMITSF CONVENTION CENTEREducational forum to share ideas about sus-tainable trail design, conservation, bicycle tourism & economic development, trail advocacy and public lands policy. Opening reception, group rides, co-hosted events. $432/$480. www.imba.com/world-summit

OCT. 12-13TRADITIONAL AGRICULTURE AND SUSTAINABLE LIVING CONFERENCENORTHERN NM COLLEGE, ESPAÑOLA

“In the spirit of 2012, embracing traditional knowledge in a new era.” Keynote speakers: Paul Stamets and Oscar Olivera. Details and registration: www.4bridges.org

OCT. 13INSTITUTE OF AMERICAN INDIAN ART’S 50TH ANNIVERSARY CELEBRATIONwww.iaia.edu

TUESDAYS AND SATURDAYS, 7 AM-12 PMSANTA FE FARMERS’ MARKET1607 PASEO DE PERALTA (& GUADALUPE)Northern NM farmers & ranchers bring you fresh greenhouse tomatoes, greens, root veg-gies, cheese, teas, herbs, spices, honey, baked goods, Southwestern body care and much more.

SUNDAYS, 10 AM-4 PMRAILYARD ARTISAN MARKETFARMERS’ MARKET PAVILION, 1607 PAS-EO DE PERALTALive music, food and over 30 artists. www.artmarketsantafe.com

SATURDAYS, APPROX. 2 PMMEET YOUR FARMERJOE’S DINING, RODEO & ZIAA lunch experience. An opportunity to ask questions about farming, enjoy a local meal and meet farmers who grow NM foods. Ven-dors from the farmers’ market have an after-market lunch and meet the community. Info: [email protected]

SATURDAYS, 4 PMUNICOPIA GREEN RADIOKTRC - 1260 AMA weekly show with Faren Dancer. Our culture is requiring a major shift in how we relate to the Earth. Our fossil fuel-based economy is poised for transition to a renewable future. Each show explores the issues, politics, science, and the evolution of consciousness impacting the bal-ancing of life on our planet.

SANTA FE CREATIVE TOURISM WORKSHOPS, CLASSES AND EXPERIENCEShttp://santafecreativetourism.org/

DESIGNING YOUR WELL-LIVED FUTURE WORKSHOPSAre you a single, working parent or retir-ing Boomer looking for community and a simpler, walkable lifestyle? Join a series of planning/design sessions aimed at develop-ing floor plans, shared amenities and cluster possibilities where residents get more from sustainable designs. Tour a cohousing com-munity and develop ideas of alternatives to current suburban choices. For more info, con-tact Brian Skeele: 505.310.1797, [email protected] or visit www.sustainablesantafe.com

SAVE A TON RECYCLING CAMPAIGN!e city of Santa Fe and the SF New Mexican have launched a campaign to double recycling in Santa Fe in one year. Santa Feans score way below state and national averages. For a city with its own recycling facility that envisions becoming a Zero Waste community, we can do better! Find info on the Save A Ton cam-paign at www.sfnewmexican.com and click on Green Line or on Facebook. 505.955.2209

TAOSWEDNESDAYS, 10 AM-5 PMRED WILLOW FARMERS’ MARKETTAOS PUEBLO, NMGreenhouse and field-grown produce and more. [email protected]

STARTING IN SEPTEMBERWEEKEND PERMACULTURE DE-SIGN COURSETAOS, NM3.5 months of practical learning leading to permaculture certificate. Full range of sus-tainable design practices. Focus on sustain-able living in drylands. 505.455.0514, www.permaculture.org

SEPT. 8-9PILAR STUDIO TOURVILLAGE OF PILAR, HWY. 68 & STATE RD. 570Artisan Faire & Market. Artists open their studios in the picturesque village along the Río Grande.

SEPT. 28-OCT. 7TAOS FALL ARTS FESTIVALCONVENTION CENTER, TAOS, NM

OCT. 6-7TAOS WOOL FESTIVALTAOS, NM

HERE & THERESEPT. 7FREE RECYCLING TRAININGGREENWORKS, 125 N. MAIN ST.LAS CRUCESLearn ways your business can save money, increase profit and recycle. A presentation by English Bird, Executive Dir. of the NM Re-cycling Coalition and Chris Campbell, Pol-lution Prevention Specialist. RSVP by 9/5 to [email protected]

SEPT. 9, 9 AM-12:30 PMHORNO COOKING CLASS WITH NORMA NARANJOOHKAY OWINGEH PUEBLO, NMHand-on class by owner of !e Feasting Place. $80 includes lunch. Presented by Slow Food® Santa Fe. http://hornocookingwith-normanaranjo.eventbrite.com/

SEPT. 9, 1-4 PMORGANIC FARM WALKSILE, NEAR COCHITI, NMLearn “farmscaping,” nature’s pest manage-ment. Workshop hosted by Kevin & Linda Wrigley at their certified organic 20-acre Tip Top Table Farm. Pre-registration requested: 505.889.9921, [email protected]

SEPT. 15-18SUSTAINABLE LIVING FAIRLEGACY PARK, FT. COLLINS, CO.Local economy, health & well-being, energy conservation, self-sufficiency, local econo-my. Exhibitors, workshops, family activities, hands-on experiences, speakers, entertain-ment. SustainableLivingFair.org

SEPT. 16-1810TH ANNUAL BORDER FOOD SUMMITESPLENDOR RESORT, RÍO RICO, AZCo-hosted by Univ. of AZ Program on Food Security, Farm to Table, others. www.swmar-ketingnetwork.org

SEPT. 22-23PECOS STUDIO TOURPECOS, 20 MINUTES FROM SANTA FELarge selection of paintings, pottery, textiles and more.

SEPT. 26-27THE PECOS WATERSHED AND ITS FUTUREBRUSH RANCH IN THE PECOS AREA, NMA workshop on the changing landscape: land uses, population, recreation demand, forest

and watershed ecological conditions, fire ecology, climate change, range health and more. Registration: 505.757.3600 or [email protected]

SEPT. 27, 4PM-SEPT. 30, NOONEARTHWALKS RETREATBODHI MANDALA ZEN CENTER JEMEZ SPRINGS, NM“We are the ones we have been waiting for.” A gathering to discern what is being asked of us at this challenging time on our Mother Earth. Ceremony, storytelling, silence, dia-logue, music making, fun, hot springs. Ser-vice opportunity at Jemez Pueblo. $250-$300 includes 9 home cooked meals and lodg-ing. Non-refundable deposit due Sept. 15. 505.470.9753, [email protected]

SEPT. 28-29, 8:30 AM-4:30 PMPREPARING FOR AND ADAPT-ING TO DROUGHT IN NO. NMJUNIPER HILL CENTER FOR SUS. AG. LAS VEGAS, NMWorkshop info/registration: www.quiviracoalition.org

SEPT. 29-30ESPAÑOLA VALLEY ARTS FESTIVALPLAZA IN DOWNTOWN ESPAÑOLA

OCT. 5, 8 AM-5:30 PMRENEWABLE ENERGY & CLEAN TECHNOLOGY CONFERENCE 2012CONVENTION CENTER 680 E. UNIVERSITY AVE., LAS CRUCES, NMInfo: 575.323.1575, [email protected], nmgreenchamber.org

OCT. 6, 12-6 PMSPAÑAPOLOOZAESPAÑOLA SKATE PARKLive painting, poetry, music, skate and BMX competitions. Food & information booths from local organizations & nonprofits. Info: 505.927.9631 or [email protected]

OCT. 12-13NM HISTORY CONFERENCENO. NM COLLEGE, EL RITO CAMPUSHistorias de Nuevomexico. Academic and community scholars, artists and activists. Sponsored by the NNMC Northern Pueblos Institute, the NNMC Chicana/o and Latina Studies Research Center and Espejo. https://sites.google.com/a/nnmc.edu/historias/

OCT. 13-14EL RITO STUDIO TOUREL RITO, ON NM 554 OFF HWY. 84/285 NW OF ESPAÑOLACommunity of artists offer hand carved furniture, paintings, pottery, artist’s books, textiles, santos, local cuisine. 575.581.0155, elritostudiotour.org

OCT. 15 DEADLINE SEPT. TRAININGVALUE-ADDED AGRI-PRODUCER GRANTSMaximum feasibility study grant: $100,000. Maximum working capital grant: $300,000. Matching funds required. Trainings in Albq. on 9/4, Santa Fe on 9/7, Farmington on 9/10, Las Vegas on 9/11, Las Cruces on 9/12, Hon-do on 9/13. Info: [email protected] or www.rurdev.usda.gov/BCP_VAPG.html

OCT. 20, 10 AM-3 PMFIESTA OF CULTURESCORONADO STATE MONUMENT

BERNALILLO, NMCelebration of local Pueblo, Hispanic and Anglo traditions. Crafts, folk art, self-reli-ance demonstrations. Free. 505.867.5351

green fire times september 2012 issue

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i s ohonoring

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varied traditions

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unique cultural heritage

traditions of ro arriba