Green Fire Times September 2012 Issue

NEWS & VIEWS

FROM THE

S U S T AI N AB L E S O U T H W E S T

THE NORTHERN RÍO GRANDE NATIONAL HERITAGE AREA “C O N R E S P E C T O Y P E R M I S O ” H ONORING THE H ERITAGE , C ULTURE AND T RADITIONS OF R ÍO A RRIBA , S ANTA F E AND T AOS C OUNTIES

September 2012

NEW MEXICO’S FIFTH LARGEST CIRCULATION NEWSPAPER

Vol. 4, No. 9

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

CONTENTS THE NORTHERN RĂ?O GRANDE NATIONAL HERITAGE AREA THE MAKING

OF A

NATIONAL HERITAGE AREA . .. . .. . .. . .. . .. . .. . .. . . 5

DEVELOPING PARTNERSHIPS FOR THE NORTHERN RĂ?O GRANDE NATIONAL HERITAGE AREA 8 INTERVIEWS WITH NRGNHA BOARD MEMBERS .. . .. . .. . .. . .. . .. . .. . . 9 ÂĄSOSTENGA! 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 â&#x20AC;&#x201C; DOCUMENTARY FILM .. . .. . .. . .. . .. . .. . .. . 22 RIVERS RUN THROUGH US . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . 25 NEWSBITES . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . 37 WHATâ&#x20AC;&#x2122;S GOING ON .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . .. . 38

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

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LIVING HERITAGE

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hrough history those men are heroes whose deeds have been given proper recognition by the historian’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 annals; 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.”

(BTQBS 1ÏSF[ EF 7JMMBHSÈ Historia de la Nueva México

BACKGROUND

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

Of the 6.5 million acres comprising the NRGNHA, about half is federal, state or tribal land. The reab maining ma land in private ownership—approximately 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 concentratth ed in the city of Santa Fe and the northern portion of Santa Fe County. The remaining 36 percent of the th population, about 80,000 people, live in small farming villages and scattered communities along fa the th Río Grande and its tributaries.

There are two broad geographic areas of the United States with colonial histories and cultural references that differ from and predate the founding of the US. In these areas, Louisiana and New Mexico are often considered “foreign” places. Indeed, the 9xV .YHUKL H[ :HU 0SKLMVUZV 7\LISV WHAT IS A NATIONAL HERITAGE AREA? Atchafalaya National Heritage Area in Louisiana A National Heritage Area (NHA) is a place rechas branded itself as “America’s Foreign Country,” owing to the heavy influences ognized by the US Congress for its unique contribution to the American experiof its French and Cajun history. ence. In a NHA, natural, cultural, historical and recreational resources combine to In the broad Southwest, the states of California, Nevada, Utah, Colorado, Texas and Arizona, which suran round New Mexico, share ro its developmental history it as part of the Spanish empi pire and Mexican territory.

These lands were ceded to The th the US by Mexico as part of the 1848 Treaty of Guadath lupe Hidalgo, but it was prilu marily NM that came into ma th the US as a conquered land, ta taken at the start of the Me Mexican-American War. Ho However, it is only NM among these states that is am sometimes still referenced so in other parts of the country as being in a foreign land.

form a cohesive, nationally distinctive landscape arising from patterns of human activity shaped by geography. These 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 restrictions on private property. Each NHA is governed by separate authorizing legislation and operates under provisions unique to its resources and desired goals.

Creation of a NHA is primarily an outgrowth of local grassroots efforts. Local supporters bring a proposed Heritage Area to the attention of legislators and advocate *65;05<,+ 65 7(.,

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The Northern Río Grande National Heritage Area (NRGNHA), a 10,000-squaremile area of outdoor wonders and historic treasures, contains the centers of Pueblo and Spanish governance and settlement. The 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. The northern Río Grande River flows through the center of the Heritage

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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 different cultures and the entrenchment of the indigenous and Spanish languages and traditions that have framed the mindset surrounding New Mexico.

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NATIONAL HERITAGE AREA ď?Łď?Żď?Žď?´ď?Šď?Žď?ľď?Ľď?¤ ď?Śď?˛ď?Żď?­ ď?°ď?Ąď?§ď?Ľ ď&#x2122;&#x2C6; for its passage while working with the National Park Service to determine whether it meets the designation criteria. After designation, a locally controlled NBOBHFNFOU entity guides the development of a NBOBHFNFOU QMBO, and then coordinates the many partners in the implementation of the planâ&#x20AC;&#x2122;s projects and programs.

INITIAL EFFORTS TO CREATE THE NATIONAL HERITAGE AREA The NRGNHA is a reďŹ&#x201A;ection of public involvement that took root soon after Congress designated the ďŹ rst NHAs in 1984. At that time, New Mexicans began to express a desire for greater recognition of the contributions of Native Americans and Spanish colonists in the history of the US. Fueling this desire was passage, in 1988, of the Spanish Colonization Commemorative Act, which directed the Secretary of the Interior to conduct a study of Spanish frontier and borderlands culture. The 1991 National Park Service study, Alternative Concepts for Commemorating Spanish Colonization, identiďŹ ed several alternatives consistent with the establishment of a NHA.

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WHY A NATIONAL HERITAGE AREA?

The three-county NRGNHA comprises 10,000 square miles and counts a population of 219,719 (US Census Bureau, 2009), including eight Indian Pueblos: Taos, Picuris, Ohkay Owingeh (previously known as San Juan), Santa Clara, San Ildefonso, NambĂŠ, 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 RĂ­o Arriba County.

Native Americans account for 10 percent of the Heritage Areaâ&#x20AC;&#x2122;s population, while another 54 percent are Hispanic.

From ancient native cultures to Spanish exploration and colonization, to Mexican independence and American statehood, northern NMâ&#x20AC;&#x2122;s history is complex and intensely interesting. The combination of cultures, languages, folks arts, customs and architecture that emerged from these multifaceted interactions continue to shape the Heritage Area today, giving it a ďŹ&#x201A;avor all its own. Add the experience of Mexicans and Anglos to the mix, and northern NM becomes a place like no 7\`L *SPMMZ HUJLZ[YHS OVTL [V :HU[H other. *SHYH 7\LISV The NRGNHA will tell the often-turbulent story of these diverse culturesâ&#x20AC;&#x201D;of their interactions with the landscape and with each otherâ&#x20AC;&#x201D;and of the rich traditions that have created what today is a living mosaic of history and culture. Traditions go to the heart of the NRGNHA. They not only deďŹ ne its past, but also continue to provide sustenance, inspiration and cultural identity for residents today. The 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.

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Ernesto Ortega, a retired employee of the National Park Service, is often referred to as the â&#x20AC;&#x153;Padrinoâ&#x20AC;? of the NRGNHA, owing to his early and intense eďŹ&#x20AC;orts to conceive, foster and promote the designation. Asked about the reasons for establishing the NHA, he proclaimed, â&#x20AC;&#x153;Weâ&#x20AC;&#x2122;re at the brink of losing Native American and Hispanic culture and Mestizaje!â&#x20AC;? He spoke about loss of native and Hispano languages, and the loss of customs, traditions and values when the language bases are not preserved.

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In 1993, US Sens. JeďŹ&#x20AC; 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, RĂ­o Arriba County opened the OĂąate Monument Resource and Visitors Center, to promote the Hispanic heritage of the county and the EspaĂąola Valley. Four years later, the 400th anniversary of Spanish settlement in NM and the development of a historically inspired plaza in EspaĂąola furthered discussion for exploring ways to preserve, interpret and economically sustain northern NMâ&#x20AC;&#x2122;s heritage.

EďŹ&#x20AC;orts to create the NRGNHA formally began in September 1999 when a general meeting of citizens and representatives from a variety of government entities met in EspaĂąola 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 RĂ­o Grande National Heritage Committee, comprised of representatives from each county, took shape. The committee negotiated an agreement with the Regents of Northern NM College in EspaĂąola to serve as ďŹ scal agent.

The Heritage Area designation was slow in coming. Sen. JeďŹ&#x20AC; Bingaman twice introduced legislation in Congress to create the NRGNHAâ&#x20AC;&#x201D;once in the 107th Congress (2001-2002) and once in the 108th Congress (2003-2004)â&#x20AC;&#x201D;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. *65;05<,+ 65 7(.,

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hen I first heard about the Northern Río Grande National Heritage Area (NRGNHA), I wondered what the heck it was. I’d never heard of such a designation. I’ve come to understand it as a way for the federal government to recognize and give resources to local people within an area that has a unique cultural heritage in order 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 Heritage Areas celebrate historic cultures that no longer exist. The NRGNHA is different in that many of the cultural traditions 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 succeeding generation using oral traditions; ranchers still move cattle from winter to summer pastures and back each year;

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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 provides federal funding, which must then be matched by non-federal funds or in-kind contributions, to preserve, document and even teach the next generation so these rich traditions are not lost. The requirement of local partnerships 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 compelling. The 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 developed 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.

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So far most of the work of the Heritage Area has been to provide grants to people who are preserving, restoring, recreating or teaching cultural projects or practices unique to this area. We are finalizing a Management 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 coun9xV .YHUKL H[ ,ZWH|VSH 9xV (YYPIH *V\U[` ties and county seats, as well as the ing them home. The board is not comstate government. Both the NM Senplete. We still need representation from ate and House of Representatives have several Pueblos and the Jicarilla Apache recognized the unique contribution beNation, as well as community meming made by the NRGNHA. We plan bers and city and county representatives on expanding those partnerships and from the three counties that make up strengthening the ones we have in order the Heritage Area. People who want to to leverage the resources available to us contribute to the preservation and conto further the common goals we have tinuance of the rich cultural traditions with those partners. of this region The Board of Directors of the are encourNRGNHA is a collection of residents aged to get inwho bring a wide understanding of volved, support much of the cultural heritage. The board the work of the includes those whose ancestors have Heritage Area been here for thousands of years, those and even bedescended from the Spanish who came come members here 400 years ago, and those who arof the board. % rived in a Volkswagen van to a place Katherine Mortimer is president of the board they had never laid eyes on, looking of directors of the NRGNHA. for that place that seemed to be call-

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he creation in 2006 of a National Heritage Area out of Taos, RĂ­o Arriba and Santa Fe counties, began through the activities and energies of a group of people, encouraged and supported by Sens. Domenici and Bingaman. The organizationâ&#x20AC;&#x2122;s board includes two of the founders, Mary Trujillo MascareĂąas and Samuel Delgado.

The following excerpted interviews with several board members and an early supporter, illustrate their passionate interest in and dreams for sustaining the rich cultures of the area as a whole. That passion has infused the NRGNHA from its earliest beginnings and continues through the contributions 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 Heritage Area. Encouragement for the initial eďŹ&#x20AC;orts also came from Ernesto Ortega, retired National Park Service employee, who has been acknowledged as the â&#x20AC;&#x153;Padrinoâ&#x20AC;? of the eďŹ&#x20AC;ort.

Grande area. At the ďŹ rst meeting at Picuris Pueblo, she was asked to be on the steering committee. When the NRGNHA was created by the 2006 Act of Congress, she was named as president of the board. â&#x20AC;&#x153;Our main concern was for us to tell the story of this area and not have people from another state come

!!!!!

Mď?Ąď?˛ď?š Tď?˛ď?ľď?Şď?Šď?Źď?Źď?Ż Mď?Ąď?łď?Łď?Ąď?˛ď?Ľď&#x;ąď?Ąď?ł is one of two founding members who have remained on the board. She was board president from 2004 to 2010 and continues to serve as vice president. Mary was born and raised in Llano, NM. She uses her whole name because she doesnâ&#x20AC;&#x2122;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 Loretto Academy in Santa Fe. â&#x20AC;&#x153;I had good models,â&#x20AC;? she said, â&#x20AC;&#x153;in holding onto family traditions and values and faith that were installed in us by our ancestors.â&#x20AC;?

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

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and to continue to grow in it. That really was our purpose. The cultures that have existed here have all contributed to what we have today. Itâ&#x20AC;&#x2122;s important that we all respect each other, live with dignity, help each other and treat each other like brothers and sisters.â&#x20AC;?

true history of NMâ&#x20AC;&#x201D;we who know a little bit more about situations, about historyâ&#x20AC;&#x201D;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.â&#x20AC;?

â&#x20AC;&#x153;I learned a lot from my dad; my dad was very studious. He was a very helpful 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.â&#x20AC;?

Cď?Ąď?­ď?Šď?Źď?Źď?Ą Bď?ľď?łď?´ď?Ąď?­ď?Ąď?Žď?´ď?Ľ, board member since 2006 and faculty member of Northern New Mexico College (NNMC) in EspaĂąola, is a multigeneration 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 parentsâ&#x20AC;&#x2122; families came from the village of La Cienega, where Camilla now lives, the

â&#x20AC;&#x153;When we were in school, we were given demerit slips for speaking Spanish. So we had to watch that we didnâ&#x20AC;&#x2122;t get caught speaking Spanish. But the

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Mary married her high school sweetheart, Ambrose MascareĂąas. 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 involvement in acequias, Mary attended the meetings held to discuss the possibilities of applying for National Heritage Area status for the Northern RĂ­o

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HE NORTHERN RĂ?O GRANDE NATIONAL HERITAGE AREA

WHERE COMMUNITY DEFINES TRADITION AS SUSTAINABILITY

Cď?Ąď?­ď?Šď?Źď?Źď?Ą Bď?ľď?łď?´ď?Ąď?­ď?Ąď?Žď?´ď?Ľ

Concepts of heritage conservation and economic development can be discordant, particularly where core values between cultures collide. Consider for example, the European colonization, where common lands became commoditized and inaccessible to the commons, and to indigenous peoples who had accessed the land freely, often times for sustenance.

Consider cultural diďŹ&#x20AC;erences among Native peoples and how notions of â&#x20AC;&#x153;economyâ&#x20AC;? and societal value were determined. Most academicians agree that information regarding the economic history of Native Americans is sparse and that diďŹ&#x20AC;erences in values among tribal communities abound. It is not enough to ask how an area with a diverse identity that includes European settlers predominantly identiďŹ ed 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 responsibility in that, in the process of conserving heritage, and as economic identity is deďŹ ned, it is not concurrently unraveling the heritage it seeks

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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 ongoing consideration. Such a community-driven approach requires community members, tribal, county and city governments, and those who serve to evaluate and recommend funding for community deďŹ ned projects to collectively participate in deďŹ ning and respecting core values.

A basis for the development of the

Sostenga Center at Northern New Mexico College in EspaĂąola is the comprehensive evaluation of tradition as sustainability. Traditions, by deďŹ nition, are practices, beliefs and behaviors that have been handed down through generationsâ&#x20AC;&#x201D;essentially sustained. The NRGNHA is rich with traditions that provide a heritage of resilience, value for family and community, fortitude in working with respect for the landâ&#x20AC;&#x201D;all of which are strong indicators for sustainability. The NRGNHA, Inc., a non-proďŹ t corporation chartered in the state of New Mexico, serves as the local coordinating body for the heritage area. The opportunity provided

by Congress that will remain with the non-proďŹ t is to provide seed funding to help support community-deďŹ ned eďŹ&#x20AC;orts of heritage conservation. The NRGNHA has an established grant program that serves to foster locally driven community development in the tri-county heritage area region. This initiative serves to protect local community interests since the local community deďŹ nes projects. Who better to actively participate in culturally deďŹ ned economic development than those deeply familiar with the dynamics of the local economy, who have been actively participating in it for generations? The dynamics of democracy 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 eďŹ&#x20AC;ort that is supported, is done so con Respecto y Permisoâ&#x20AC;&#x201D;with Respect and Permission, a value taught by activist Ernesto Galarza and brought to the NRGNHA by one of the early founders of the Heritage Area, JosĂŠ 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.

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

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game in the mountains and along the run-oďŹ&#x20AC; waterways. In time indigenous farming practices developed, which have held for centuries and were further 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 Cajeteâ&#x20AC;&#x2122;s indigenous metaphor for sustainability in A Peopleâ&#x20AC;&#x2122;s Ecology (another founding premise of the Sostenga Center), â&#x20AC;&#x153;healthy environment, healthy culture, healthy people,â&#x20AC;? continues to provide basic guidance for evaluating and better understanding the heritage along the northern RĂ­o Grande.

It requires that collectively we review +Y .YLNVY` *HQL[L relativel y :HU[H *SHYH 7\LISV new practices 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 efforts that illuminate and support the fostering of the heritage that community deďŹ nes as valuable. 5 Camilla Bustamante is a dean at Northern New Mexico College, director of the Sostenga Center and a board member of the Northern RĂ­o Grande National Heritage Area.

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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.

The NPS is the federal entity that has oversight of the establishment of these areas. The 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. The Northern RĂ­o Grande National Heritage Area (NRGNHA) is one such entity that beneďŹ ts from this legislation in the interest of supporting community-deďŹ ned heritage conservation and economic development.

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September 2012 .YLLU-PYL;PTLZ

BOARD MEMBER INTERVIEWS village where her grandmother, greatgrandmother and great-great-grandmother were born. Her uncle, historian Adrian Bustamante, investigated the Bustamantes, and she feels it a privilege to know, through his work, her family history. â&#x20AC;&#x153;I really donâ&#x20AC;&#x2122;t take it for granted; I feel very honored to have that background.â&#x20AC;?

Camilla is an environmental scientist, trained in environmental health, and directs the Sostenga Center at NNMC. She has been involved with the NRGNHA since 2002, before it was oďŹ&#x192;cially created. She is now on the executive committee.

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â&#x20AC;&#x153;Itâ&#x20AC;&#x2122;s essential to learn multi-generationally how to actually live in a location and what that means to sustainability. â&#x20AC;ŚAs the European inďŹ&#x201A;uence has come in, we all had to look over to those whoâ&#x20AC;&#x2122;ve been here to say, how do we live here and do this work? â&#x20AC;Ś The more I look at the practices of my ancestors and what people are deďŹ ning 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.â&#x20AC;?

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â&#x20AC;&#x153;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. Itâ&#x20AC;&#x2122;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.â&#x20AC;?

Kď?Ąď?´ď?¨ď?Ľď?˛ď?Šď?Žď?Ľ Mď?Żď?˛ď?´ď?Šď?­ď?Ľď?˛, an environmental planner with a background in land use, grew up in a New England town where her family had lived for at least ďŹ ve generations. She moved to northern NM 10 years ago. Katherine 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 government and running meetings; as she put it, â&#x20AC;&#x153;working through situations so that people feel heard even when they donâ&#x20AC;&#x2122;t agree with the solutions chosen.â&#x20AC;?

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 ďŹ nalized. In time, she hopes to return to representing the city of Santa Fe on the board; currently she does not. What inspires her and fuels her commitment to the *65;05<,+ 65 7(.,

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NRGNHA COMMUNITY PROJECTS

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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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DzF FMFNFOU PG QBSUOFSTIJQT JT CFJOH EFWFMPQFE JO B NPSF PSHBOJ[BUJPOBM NBOOFS )FSJUBHF "SFB PSHBOJ[BUJPOT IBWF CFFO SFDSVJUFE UP TFSWF BT MPDBUJPOT GPS UIF /BUJPOBM 1BSL 4FSWJDF 1BTTQPSU QSPHSBN FTUBCMJTIJOH WFOVFT XIFSF WJTJUPST DBO BDRVJSF TUBNQT PO UIFJS /14 QBTTQPSUT $POTJEFSBUJPO JT OPX CFJOH HJWFO UP FTUBCMJTIJOH B QBTTQPSU QSPHSBN VOJRVF UP UIF /3(/)" UP QSPWJEF B NPSF EJSFDUFE FOUJDFNFOU GPS WJTJUPST UP UIF )FSJUBHF "SFB /3(/)" *OD JT BMTP EFWFMPQJOH NPEFMT GPS (BUFXBZ 1BSUOFSTIJQT UIBU XJMM CF LFZ FOUSZ QPJOUT UP UIF QIZTJDBM SFTPVSDFT DVMUVSBM BDUJWJUJFT PS FEVDBUJPOBM QSPHSBNT PG UIF )FSJUBHF "SFB 0OF QBSUOFSTIJQ CFJOH JNQMFNFOUFE JT XJUI /PSUIFSO /FX .FYJDP $PMMFHF DzJT XJMM QSPWJEF GPS FTUBCMJTINFOU PG USBJOJOH BOE DFSUJmDBUJPO QSPHSBNT GPS 3ÓP (SBOEF 4UZMF XFBWJOH B USBEJUJPOBM BOE BVUIFOUJD XFBWJOH QSBDUJDF BOE TUZMF BMTP LOPXO BT i$IJNBZØw XFBWJOH 0UIFS (BUFXBZ 1BSUOFSTIJQT VOEFS DPOTJEFSBUJPO JODMVEF BSUT BOE DVMUVSF PSHBOJ[BUJPOT JO 4BOUB 'F $IJNBZØ 5BPT BOE PUIFS DPNNVOJUJFT UIBU DBO TFSWF BT B GPDVT GPS QSPNPUJPO PG BSUJTUT BOE BSUJTBOT BOE IJTUPSJDBM BOE IFSJUBHF NBUFSJBMT DzFTF QBSUOFSTIJQT XJMM CFOFmU UIF QBSUOFS PSHBOJ[BUJPOT CZ QSPNPUJOH UIFJS QSPHSBNT BOE XJMM CSPBEFO UIF )FSJUBHF "SFB T DPNNVOJUZ FYQPTVSF " UIJSE FMFNFOU UP UIF /3(/)" T NBOBHFNFOU EJSFDUJPO JT EFWFMPQNFOU PG B DFOUFS BOE CBTF PG JOGPSNBUJPO UIBU DBO CF BDDFTTFE BOE TIBSFE XJUI UIF QVCMJD UP QSPWJEF QSPNPUJPO PG )FSJUBHF "SFB SFTPVSDFT IJTUPSJDBM NBUFSJBMT BOE QPJOUT PG JOUFSFTU %FWFMPQNFOU PG UIF UFDIOPMPHJDBM GSBNFXPSL XJMM CF B NBKPS FąPSU PWFS UIF OFYU mWF ZFBS QFSJPE DzF CFHJOOJOHT PG UIJT IBWF CFFO DSFBUFE XJUIJO UIF /3(/)" XFCTJUF XXX SJPHSBOEFOIB PSH 'PS NPSF JOGPSNBUJPO DBMM PS FNBJM SJPHSBOEFOIBEJS!XJOETUSFBN OFU

September 2012 .YLLU-PYL;PTLZ

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1. Española Valley High School — Cultural Heritage Videos

INTERVIEWS

   

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

R L, though not a board member, was Mayor of Española when the idea of a National 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 repeatedly, but prefers to provide support from the sidelines. Born and raised in Española, his roots go back to his ancestor, Pedro Lucero de Godoy. Being Jewish, Godoy could not obtain a grant of land from the Spanish Viceroy, but his daughter married Sebastián Martín, who, not being Jewish, was given a land grant. He shares a great grandmother with San Ildefonso Pueblo people. Richard studied at UNM and went to work in an executive position 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 counties) 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. Richard 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.’”

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

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“I just feel that the living culture 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.”

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ans,” he said, “tell us what they think, but it’s important to have all the details, 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 except 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

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A BIOREGIONAL PERSPECTIVE

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The meld of human ethnicities that culturally deďŹ ne this region is profound. The late cultural anthropologist, Edward T. Hall, was recorded saying, â&#x20AC;&#x153;â&#x20AC;ŚEthnicity is one of the greatest resources if not THE greatest resource that we have in the world today. What we have here are stored solutions to common human problems. â&#x20AC;ŚThe fact is that Nature is so extraordinarily complex that you can look at it from multiple dimensions, and come up with very diďŹ&#x20AC;erent answersâ&#x20AC;&#x201D;and each one of them will be true. And we need all of those truths.â&#x20AC;?

According to the NRGNHA website, a very high percentage of the folks who live within the area are indigenous. They have been rooted to the soil of this homeland for many generations, be they Tiwa, Tewa, Jicarilla Apache or Hispano. They have survived here through the centuries, even though enormous changes have occurred in both global perspective

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and post-industrial revolution monocultural practices. And though each of these cultures has been deeply affected by the economically dominated mono-cultural paradigm that envelopes 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 RĂ­o Grande bioregion (and beyond) is the collective understanding that natural resources including land, water, ďŹ rewood, piĂąon nuts, game for food, the air we breathe and far moreâ&#x20AC;&#x201D;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 â&#x20AC;&#x153;the commonsâ&#x20AC;? worked well until the carrying capacity was exceeded as a result of over-population, at which point the ecosystem crashed. He concluded that the â&#x20AC;&#x153;commonsâ&#x20AC;? 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 selfishness versus altruism. The deciding factor was the introduction of mutual cooperation, at which point altruism triumphed over individual greed. Of course this is a scientiďŹ c peer debate citing miniscule examples within the overall continuum of human history.

However the debate has captured a fair amount of attention.

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he bioregion of the northern RĂ­o Grande watershed has been recognized by the U.S. Congress as part of the Northern RĂ­o Grande National Heritage Area (NRGNHA), thereby providing potential to nurture both the people of this area and the habitat itself. Geopolitically, the area is contained within Taos, Santa Fe and RĂ­o Arriba counties of northern New Mexico. The western reaches of RĂ­o Arriba County extend over the Continental Divide into the San Juan River watershed and include the Jicarilla Apache Reservation.

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Gradually over the centuries, the Pueblo Indians and their Hispano neighbors settled into a state of mutual cooperation over the use of the commons. Recalling the words of Santa Clara Pueblo elder Rina Swentzell, â&#x20AC;&#x153;From a Pueblo point of view, the commons is everything. It is the context that we live in. â&#x20AC;ŚThe wind is blowing, the waterâ&#x20AC;&#x2122;s ďŹ&#x201A;owing, and weâ&#x20AC;&#x2122;re actually walking around and talking.

Itâ&#x20AC;&#x2122;s all part of this idea that we all share. Itâ&#x20AC;&#x2122;s that notion of sharing.â&#x20AC;?

Hispano elder EstĂŠvan Arellano writes the following about his cultural sense of querencia in his essay The ComNPOT JO UIF "DFRVJB -BOETDBQF. â&#x20AC;&#x153;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 donâ&#x20AC;&#x2122;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, â&#x20AC;&#x2DC;We do not inherit the land from our parents, we have borrowed it from our children and grandchildren.â&#x20AC;&#x2122;â&#x20AC;?

The mestizaje, or mixture of customs and bloodlines between Pueblo Indians and Spanish colonists, began with the arrival of Spanish-speaking people in 1598 when, under the leadership of Juan de OĂąate, they founded a village near Ohkay Owingeh (a.k.a.

San Juan Pueblo) at the conďŹ&#x201A;uence of the RĂ­o Chama and RĂ­o Grande. The ďŹ rst century was marked by stiďŹ&#x20AC; resistance of the Pueblo Indians to the sons and daughters of the Iberian Peninsula and beyond, whose cultural mores and *65;05<,+ 65 7(.,

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religious perspectives pummeled native 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. Thus, a fragile sense of intercultural reciprocity resulted in the mestizaje.

Throughout the 18th and 19th centuries, Puebloans and Hispanos had to defend 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 Manifest Destiny and cast a new economic mantle over the land, whose shadow seeped into the soil. Author Paul Horgan provided excellent history in his Pulitzer Prize-winning book, Great 3JWFS DzF 3Ă&#x201C;P (SBOEF JO /PSUI "NFSJDBO )JTUPSZ. In a recorded interview, he said, â&#x20AC;&#x153;Of course, the very ďŹ rst motive was commercial, the com-

in ing of the Anglos. And th though not a wholly ig ignoble motive, it certa tainly was a selďŹ sh one.

The Therefore, something of th that emotional commitme ment to a purpose had en enduring eďŹ&#x20AC;ects on all re relationships that resu sulted between the occu cupantsâ&#x20AC;&#x201D;namely, the In Indians and the Hispa panos and the incomin ing Yankees, Anglos.â&#x20AC;?

Be Between the late 16th an and mid-19th centuries, th the bioregion of the no northern RĂ­o Grande ha had become part of a ge geo-political entity ďŹ rst claimed by Spain, then Mexico and ďŹ nally the United States. The patina of several human cultures had shaded the hue of the sacred landscape that was now becoming secularized for proďŹ t.

The primary characteristic of this mythic landscape is aridity. What is now known as New Mexico has minimal surface water relative to land area. The RĂ­o Grande is the great oasis that bisects the landscape north to south. EstĂŠvan Arellano perceives the northern RĂ­o Grande bioregion as extending from the San LuĂ­s Valley of southern Colorado to the top of La Bajada Hill several miles southwest of Santa Fe, a region cradled by mountaintop ridgelines east and west of the RĂ­o Grande. This is the watershed of the northern RĂ­o Grande. Tributaries include the Conejos, Alamosa, Trinchera, Culebros, Costilla, and Taos rivers, RĂ­o Embudo, RĂ­o Chama, Santa Clara Creek, Rito de los Frijoles,

ROADS!!!

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and RĂ­o Santa Fe. The elevation varies roughly from 5,500 to 14,000 feet above sea level. The vegetation varies with altitude and includes piĂąonjuniper grassland, sagebrush ďŹ&#x201A;atland, ponderosa pine forests extending into aspen, then to high-elevation spruce, to peaks rising above the tree line. The animal kingdom is well represented throughout this bioregion, although the howl of the wolf has not been heard in the wild for many decades.

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

However, EstĂŠvan Arellano from the Hispano village of Embudo, and Herman Agoyo, a respected elder from Ohkay Owingeh both tell me that the young people from their respective cultures are rarely practicing the agricultural traditions that sustained their peoples through the generations. Historically, both Puebloan and Hispano cultures practiced irrigation techniques that made large-scale gardening possible, returned surface water to the aquifer and expanded riparian habitat. Early Spanish colonists introduced domestic cattle, sheep and pigs.

Bison that roamed the eastern plains for millennia were all but exterminated in the 19th century by Yankee riďŹ&#x201A;emen who wanted to deprive Plains Indians of their primary food supply.

During the ďŹ rst years of the 20th century, 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 ďŹ&#x201A;ow 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 homeland was ever restored.

America has become a warrior nation, an empire to be defended, a world power, the planetâ&#x20AC;&#x2122;s peacekeeper, a geo-political entity of such enormous magnitude and inďŹ&#x201A;uence 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 tighten 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/industrial revolution nation to a major participant in global culture inhabiting a biosphere now overlain by the Internet, wherein one may participate to the extentâ&#x20AC;&#x201D;according to my friend John Nicholsâ&#x20AC;&#x201D;â&#x20AC;&#x153;that thereâ&#x20AC;&#x2122;s no excuse for not knowing everything!â&#x20AC;?

We are so centralized that biodiversity, cultural diversity, cognitive diversity deďŹ ne an endangered characteristic required by Nature for every kind of healthy and balanced state of coherence. We ďŹ nd ourselves in such a state of economically dominated, digitized, undernourished, chaotic, fragile, 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 diďŹ&#x20AC;erent way. We ďŹ nd true coherence in a healthy bioregion wherein all the characteristics occur in relative balance, whether or not they are understood by the conscious mind. However, conscious understanding of how a bioregion works reďŹ&#x201A;ects a model of perception that occurs through intellect, intuition and instinct, with a bit of emotional reaction that may help or hinder. Hence, human consciousness is itself a commons. Thus are we equipped to understand the bioregion of the northern RĂ­o Grandeâ&#x20AC;&#x201D;prepped as we are by our myriad cultural biases. â&#x20AC;&#x153;Advice is a dangerous gift, even from the wise to the wise.â&#x20AC;? So said Gandalf in The Lord of the Rings. Thus, it is with no mean trepidation that I humbly oďŹ&#x20AC;er a few tidbits of uninvited advice to those who are manning the NRGNHA committee and website.

First, I would put the northern RĂ­o Grande bioregion, the habitat itself, at the head of the table, and let that be the model for self-governance. The CONTINUED ON PAGE

27

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del are llano / FROM THE ARID LAND

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Jď?ľď?Ąď?Ž Eď?łď?´ď&#x;Šď?śď?Ąď?Ž Aď?˛ď?Ľď?Źď?Źď?Ąď?Žď?Ż

wonâ&#x20AC;&#x2122;t mention to avoid exaggeration; I should also mention the piĂąon trees, which are a diďŹ&#x20AC;erent species from those in Spain, because the nuts are large and easy to open, and of all the annuals it is very abundant.â&#x20AC;?

Not mentioned are chile and apples.

We know that by then chile was already grown in NM since ObregĂłn mentions he brought some chile seeds with him during his 1580 expedition.

It might have been one of those BenavĂ­dez didnâ&#x20AC;&#x2122;t list so as not to seem like he was exaggerating. Apples didnâ&#x20AC;&#x2122;t appear until 1635 in the Manzanos, the Spanish word for apples.

There is no better documentation as to what are the original heritage foods of the NRGNHA than the list left by Fray BenavĂ­dez almost 400 years ago.

Every one of the above crops is still grown today and can be found in most farmersâ&#x20AC;&#x2122; markets.

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Itâ&#x20AC;&#x2122;s here also where the oldest heritage crops are still grown, and not only chile and corn. Much of what you ďŹ nd today in supermarkets and farmersâ&#x20AC;&#x2122; markets has called NM home for centuries.

Itâ&#x20AC;&#x2122;s a good thing the settlers under Juan de OĂąate kept a very good inventory of the seeds they brought with them. And then in 1625, Fray Alonso de BenavĂ­dez came through what today is northern NM and took an inventory of what was growing here at that time. In 1630 he published his â&#x20AC;&#x153;Memorias,â&#x20AC;? in which he listed everything the colonists were growing.

He wrote, â&#x20AC;&#x153;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, canteloupes, cucumbers; every kind of vegetable: cabbage, lettuce, carrots, cardons, garlic, onions, cactus fruits (tunas), pitahayas, apricots, peaches, nuts, acorns, blackberries and many others which I

The nopĂĄl is also an indigenous food that is still widely consumed in Mexico, but not so much in the Heritage Area, though with more Mexican nationals now living in the north, some stores are starting to sell nopĂĄles. I have a nopĂĄl plant in my greenhouse that I brought from Las Cruces. It produces wonderful, succulent pads.

When talking about heritage foods, we usually think of maĂ­z Concho and ChimayĂł chile, but thatâ&#x20AC;&#x2122;s only because they are the best known. Some people still have â&#x20AC;&#x153;melones mexicanos,â&#x20AC;? a Mexican melon; others have the old variety of watermelons, 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.

irrigated in the RĂ­o Arriba bioregion, which includes the counties that make up the NRGNHA, and the San LuĂ­s Valley in southern Colorado, is similar to how it has been worked for over 400 years. RĂ­o 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 considered the traditional garden was called the milpa (from the Nahuatl milli, place, and pan, on top), meaning a place that is planted on top. The 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. Thatâ&#x20AC;&#x2122;s the way the people still plant their milpas in the chinampas of Xochimilco in MĂŠxico.

Today, in northern NM, a milpa is usually only a cornďŹ eld, though some people still plant the â&#x20AC;&#x153;three sistersâ&#x20AC;? together. Or, some plant â&#x20AC;&#x153;calabazas mexicanasâ&#x20AC;? (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 referred to as a â&#x20AC;&#x153;huerta de chile,â&#x20AC;? meaning it is planted separately from the milpa, or corn. The word â&#x20AC;&#x153;huertaâ&#x20AC;? 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

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he land covered by the Northern RĂ­o Grande National Heritage Area (NRGNHA)â&#x20AC;&#x201D;RĂ­o Arriba, Taos and Santa Feâ&#x20AC;&#x201D;can be said to be the heart and soul of New Mexico. Not only are there numerous indigenous communitiesâ&#x20AC;&#x201D;several Pueblos and the Jicarilla Apacheâ&#x20AC;&#x201D;this is where the oldest Hispano settlements are also located.

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huerta, I donâ&#x20AC;&#x2122;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 MĂŠxico, the corn used for posole is known as Cacahuacintle. Again, I donâ&#x20AC;&#x2122;t know if itâ&#x20AC;&#x2122;s related to the Concho.

No one knows for sure where the Concho 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 RĂ­o Grande.

Therefore, when we think about the heritage crops, donâ&#x20AC;&#x2122;t think only of those that are planted and irrigated.

As much a part of those crops are the diďŹ&#x20AC;erent types of quelites and verdolagas that grow wild in the milpa and huerta. But also those such as orĂŠgano de la sierra, chimaja (a form of wild parsley), osha, which is used as a medicinal herb, as well as poleo and yerba buena. And donâ&#x20AC;&#x2122;t forget capulĂ­n, used for making jelly and also a very ďŹ ne wine.

We are blessed that still today we ďŹ nd the same foods our ancestors have been eating for centuries, except arugula, which wasnâ&#x20AC;&#x2122;t grown then. * Farmer, researcher and community leader Juan EstĂŠvan 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 "ODJFOU "HSJDVMUVSF. 505.579.4027, estevan_2002@yahoo.com

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FOOD AND CULTURE

3&$*1& &44":4

THE WOMEN, FOOD AND LITERATURE CLASS AT NORTHERN NEW MEXICO COLLEGE INTRODUCTION BY PATRICIA TRUJILLO

*

n the spring of 2012, Northern New Mexico Collegeâ&#x20AC;&#x2122;s English course, â&#x20AC;&#x153;Women, Food and Literature,â&#x20AC;? wrote, collected and published â&#x20AC;&#x153;Recipe Essays.â&#x20AC;? As a community of thinkers and writers, we spent the semester discussing the complexities of womenâ&#x20AC;&#x2122;s relationships to food by reading representations of these relationships in literature. If we consider that the mainstream Feminist movement of the late 1960s was a rally cry for women to leave behind the â&#x20AC;&#x153;shackles of the kitchen and food preparation,â&#x20AC;? how are womenâ&#x20AC;&#x201D;and by extension, children and menâ&#x20AC;&#x201D;literally supposed to nourish their bodies? The relationship between women and food has become one of the most complex contradictions of the womenâ&#x20AC;&#x2122;s movements.

Many of the â&#x20AC;&#x153;innovationsâ&#x20AC;? that were directed toward the eďŹ&#x20AC;ort of â&#x20AC;&#x153;freeingâ&#x20AC;? women from the kitchen, such as TV dinners, fast food and commercial food processing, 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 womenâ&#x20AC;&#x2122;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 womenâ&#x20AC;&#x2122;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 (second 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.

Through 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 ďŹ gure 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. The way

we view food morphed from just asking, â&#x20AC;&#x153;Whatâ&#x20AC;&#x2122;s for dinner?â&#x20AC;? to, â&#x20AC;&#x153;Where did this food come from and who produced it?â&#x20AC;? Through this lens, we generated discussions about the body of knowledge created within cookbooks, cultural appropriation via food ways, body image, female objectiďŹ cation in the context of a patriarchal society, and the community building food inspires. And we discovered ourselves, our histories, and connected to other histories and ideologies. We reached the conclusion 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.

The Recipe Essays represent our various relationships to food and diďŹ&#x20AC;erent experiences in coming to consciousness with the issues presented. U The complete collection of Recipe Essays, which includes many of the recipes, may be purchased for $10 by contacting Patricia Trujillo at patriciatrujillo@nnmc.edu.

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 RĂ­o Grande region through practice and education.

1"/;"4 --&/"4 $03";0/&4 $0/5&/5"4 REFLECTIONS ON FULL STOMACHS AND HAPPY HEARTS E������� ���� A R����� E���� C���������

ď?˘ď?š Sď?´ď?ľď?¤ď?Ľď?Žď?´ď?ł ď?Żď?Ś Wď?Żď?­ď?Ľď?Ž, Fď?Żď?Żď?¤ ď?Ąď?Žď?¤ Lď?Šď?´ď?Ľď?˛ď?Ąď?´ď?ľď?˛ď?Ľ, Nď?Żď?˛ď?´ď?¨ď?Ľď?˛ď?Ž Nď?Ľď?ˇ Mď?Ľď?¸ď?Šď?Łď?Ż Cď?Żď?Źď?Źď?Ľď?§ď?Ľ, Sď?°ď?˛ď?Šď?Žď?§ ď&#x2122;&#x2026;ď&#x2122;&#x192;ď&#x2122;&#x201E;ď&#x2122;&#x2026;

reserved for those with whom we felt a special bond.

The heart of our home was the kitchen.

It was always the place in which everyone gathered. The 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 tableâ&#x20AC;&#x201D;usually close relatives.

Relatives and friends we didnâ&#x20AC;&#x2122;t see often or to whom we didnâ&#x20AC;&#x2122;t feel particularly close, were hosted in a more formal setting, the living room, which my parents felt was more appropriate. The kitchen represented closeness and, ďŹ ttingly, was

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, plastic 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.

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Thinking back to the many varieties of produce and the large yields at the end of every seasonâ&#x20AC;&#x201D;those mounds stir up images of a familyâ&#x20AC;&#x2122;s hard work in nurturing and caring for its land that in turn rewarded 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 remember that my eldest

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LO LOS OJOS, NEW MEXICO

ENCYCLOPEDIA OF SANTA FE AND NORTHERN AN NEW MEXICO C P, LLC C The Encyclopedia of Santa Fe and Northern New Mexico is a compilaNor tion of the people, places, arts, cultio tures and colloquialisms unique to tur the City Different and the Land of Enchantment. From Aamodt to Zuni, Enc this thi entertaining and informative book boo covers elements of the region’s history, literature, politics, geology, his loc lore, food, customs, gossip and local much muc more. Some entries are a few paragraphs, some a couple of pages. par There Ther are 1,000+ alphabetical entries (fully indexed), 180 illustrations (photos, maps and charts) and a phonetic pronunciation guide for selected terms.

The 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 The 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 visitors 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. The 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.

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

E SPAÑOLA B C T I  A S - A P ISBN: 9780738579672 After retiring from 25 years as artistin-residence at northern New Mexico schools, Camilla Trujillo, in the interest of preserving the memory of the old Española (pre-Walmart), spent a year interviewing families, collecting historical photos and writing a series of essays. The result is a 128-page photographic journal of the Española Valley. 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.” The scope of her book ranges from “El Encuentro,” the first meeting between the Spanish colonists and the Pueblo inhabitants of the upper Río Grande – to the establishment of the first capital of NM, San Gabriel del Yunque, with its river cobble foundations – 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.

The book’s final chapter, “La Cosecha,” (The 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.

The Española book is available at Hastings in Santa Fe, the Santa Fe Farmers’ Market and the Palace of the Governors museum bookstore. In the Española 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

© Anna C. Hansen

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

THE CUMBRES TOLTEC SCENIC RAILROAD The 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. The 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 rescued the Cumbres Toltec. Those states currently co-own it. Heritage Rail Management 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 prosperous. The 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/

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

This photo is of Trujillo’s reproduction of a Cuyamungue soup plate. The 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 pottery 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. The NRGNHA and the Site Steward Foundation funded the project.

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2012–2009 NRGNHA Grants     The market’s Wildflower Garden Area has 11 flower beds cultivated by community volunteers. The market honors and nurtures a variety of land-based traditional practices with “Market Mondays: Cooking Up Traditions.” This features demonstrations related to cooking in the horno and working with wild food and dye plants. The 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. Customers get to see the horno used and sample the foods.

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. This project is creating an inventory 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 Annual procession from Agua Fria’s San Ysidro present day agricultural church to bless the Santa Fe River. San Ysidro is the revitalization projects and patron saint of farming. drainage issues.

© Anna C. Hansen

7. Acequia Agua Fria

LAND WATER PEOPLE TIME—A DOCUMENTARY FILM Land Water People Time is a 54-minute documentary film that explores the themes of cultural 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.

The faces and voices of the people here reflect a vivid past. The interviewees are descendants 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 influences 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.”

The music, written and performed by Ronald Roybal and Veronica Ortiz, is particularly important to the film.

The NRGNHA provided a matching grant for LWPT and is co-sponsoring showings 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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1. Historic Pinto Bean Museum (Edgewood)—Enclosure for historic bean-processing machinery and interpretive signs 2. Santa Clara Pueblo—Tewa language project 3. San Ildefonso Pueblo: Revitalizing Agricultural Traditions—Purchase of hoop house and other farming equipment, return of fallow land to production, involvement of Pueblo families in planting, harvesting, using and selling agricultural Farm project at San Ildefonso Pueblo products 4. Cornerstones Community Partners—Workshops on adobe making and restoration 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-eligible building in Galisteo

THE FIRST GRANTS: 2009-2010 1. Plaza de Española Visitor Center—A new sign for the Northern New Mexico Regional Art Center 2. Española Farmers Market—Horno construction for use by local farmers for baking bread and to process foods, including chicos 3. Mesa Prieta Petroglyph Recording Project—Educational partnership with Ohkay Owingeh youth, descendants of Spanish colonists and private landowners to photograph, draw and map rock imagery originating from many cultures over thousands of years 4. Land Water People Time—Documentary film featuring NRGNHA people, places and the cultural ties that bind them together

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© Seth Roffman

2011 GRANT RECIPIENTS

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Jim Kentch, Lawyer 215 W. San Francisco Street # 202-C Santa Fe, NM 87501-2164 505-660-9160 jimkentchlawyer@gmail.com www.JimKentchLawyer.com

ȨɨȨȽȐ ȐȽɜǸȵ ɰɉȐɑȨȐȽȃȐ ǸǾɄɨȐ ɜȣȐ ɑȐɕɜѲѲѲѲѲ I had virtually no wait for my appointment. I had two crowns and a few fillings done with no pain. I loved that they can make the crowns in the office. It was as pleasant of an experience as going to the dentist can be.

--Corey Taylor

A staff that is great to deal with and very helpful & Professional! Everyone knows how we feel about the dentist, but the experience was met with a great team!

--Patricia Salazar Thanks! <ɤɜɕɜǸȽȇȨȽȝ ɄɕȹȐɜȨȃ ȐȽɜȨɕɜɑɴ ȨȽ LǸȽɜǸ Ȑ Everybody was sooo...friendly. I really liked Dr. Valdez, he has a great personality and checked back with me several times during my time waiting for the crown to finish. I liked the fact that Norma showed me the process of making my crown right in the office. Everything was explained to me, I read the biographies and any questions were answered. Thanks for the great care and customer service! --Wanda Martin

dɄɤɑ ɄȽсȇȐȽȃȐ ɕɜǸɑɜɕ ɬȨɜȣ Ǹ ȐǸɤɜȨȘɤȵ LȹȨȵȐѲѲ ECO-Friendly Office

www.divinedentalofsantafe.com 550-B St. Michaels Dr. Suite 2 Santa Fe, NM 87505

505-471-7000

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SANTA FE RIVER

B B, V M  D M “Who is better equipped than artists—thinking outside the box—employing their creativity and resourcefulness and a love of beauty—to envision a more sustainable world?”

-curator Patricia Watts In 2007, American Rivers designated the Santa Fe River as the most endangered in the United States.

© Bobbe Besold

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. This 54-mile pilgrimage (embarked upon

The discharge from the Treatment Plant is known as effluent. When we arrived just below the discharge 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, butterflies, herons,

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 discovered 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 watershed, pumped into pipes and into our homes. We wash our dishes, clean our paint brushes, flush our toilets and much more with this good drinking 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.*

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swallows, cottonwoods and the sticky scent of the effluent. This 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 Bajada (on Cochiti Pueblo land). The 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 Olives 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 agriculture 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 engineering, 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).

“Imagine a stream, a river, your river, the Santa Fe River, the Río Grande. Then 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.”

We walked. In walking we came to water again, which reappeared in deep cottonwoods and plains, to the confluence of the Santa Fe River at the Río Grande.

Here we poured the water 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.

The journey was a profound experience of the river, of health and debilitation of land, community and water, a journey that drew more attention to the river and to those who live along it. Rivers Run Through Us has helped create a foundation for continued community engagement through our river.

– D M

system. The water samples we gathered will be tested for a wide range of chemicals and toxins. Most importantly, we will continue our work in community: listening, recording stories, gathering images and ideas, working with schools, neighborhoods and others.

Rivers Run Through Us is currently sponsored by WildEarth Guardians, the Santa Fe Watershed Association, Littleglobe, the Santa Fe Art Institute, and the Western Hardrock Watershed Team.

For images, audio, text and more information about the walk (and to support 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.

In May of 2013, one year after the walk, we will present “5 Days, 5 Sites—Rivers Run Through Us,” a collaborative art, performance and community engagement event that will take place along the river. We are also creating a short documentary film of our walk and will design and launch an interactive website (“riversite”) that will allow visitors to ex- (l-r): Bobbe Besold, Valerie Martinez and Domiperience the Santa Fe River nique Mazeaud. On the afternoon of the Solar as a complex and holistic eco- Eclipse, May 20, 2012 at the Village of La Bajada

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© Paul Resnick

RIVERS RUN THROUGH US

RECIPE ESSAYS     sister, who had a family of her own, always came to help. The jars were gathered from storage and washed. The apples were also washed and sliced. While the apples were being prepared, the jars were scalded in hot water to sterilize them. Then the apples were placed in large pots with just enough water to cook to a soft consistency. 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 coming home from school and snacking on a peanut/apple butter sandwich. In the winter 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. That’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 realized 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 Rice K M

As always, Grandma came out and greeted 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. The delightful, sweet aroma pierced the air and thickened as I walked into the CONTINUED ON PAGE 33

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DECENTRALIZATION     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 traditional ways, but also what systems of attitudes are vital to maintain proper relationship to homeland.

The NRGNHA is mostly contained within a clearly definable watershed wherein aridity is the primary characteristic. 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. The concept of privatization of water rights violates Natural Law and must be thwarted.

Our current system of economics is based on unlimited growth. This 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. This does not necessarily mean relinquishing everything that the modern world has given us. My friend Roy Kady is a Navajo who is trying to restore appropriate native practices 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 remarkable and valuable culture of practice responding to human curiosity that cannot be denied. But there is far more

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to wisdom than technological application of science. Indigenous-minded people are aghast that scientists in Los Alamos would have ever even considered dumping toxic waste to ultimately drain into the sacred waters of homeland. 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 invention designed to defend often illconceived procedure, and thus becomes self-fulfilling. Beware bureaucracy!

There is an invaluable opportunity to respond to Congressional Act, Public Law 109-338 designating this bioregion as the NRGNHA. In part, it reinvigorates the grassroots approach to sustainability. It provides an opportunity to gradually decentralize prevailing political governance while generating a growing level of self-governance.

And perhaps most important of all, it serves as a potential model for conveying the vastly important role of Indigenous 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 entertainment industry as the alternative to contemplating the mystery of existence, 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. The bioregion of the northern Río Grande watershed is a natural masterpiece of every kind of diversity. Those who understand it best have tapped their feet to its heartbeat for generations and take great joy in celebrating the Spirit of this Place.

They get it. The 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 coeditors of Thinking Like a Watershed, an anthology of essays published by the University of New Mexico Press intended for release October 15, 2012. For more info, visit www. loreoftheland.org

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THE MAKING OF A NATIONAL HERITAGE AREA    

The NRGNHA is rich in cultural resources; it is home to 16 National Historic so Landmarks and 270 listings on the NationLa al Register of Historic Places. Its geologic history and wealth of natural resources is hi no less vivid. Water is the starting point, the lifeblood of this semi-arid-to-arid land th where one river, the Río Grande, occupies wh center stage. The Río Grande and one of ce Pony Express riders arrive in Santa Fe for its major tributaries, the Río Chama, are the New Mexico Centennial, June 2012 part of the National Wild and Scenic Rivers System. The Heritage Area also counts nine National Scenic Byways. Two national forests cover vast acres in the threecounty 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 PLAN

A comprehensive plan for a well-managed NRGNHA will set the stage to connect 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.

The NRGNHA seeks to strengthen community identity by fostering a deeper understanding and appreciation of the Heritage Area’s resources. This will be accomplished by creating connections and partnerships with individuals, communities 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 The NRGNHA Management Plan articulates a framework with specific recommendations to connect and enhance the Heritage Area’s rich offerings. The 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. The 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 management and protection of the heritage area’s diverse historic sites, unusual natural habitats and cultural traditions.

MISSION AND VISION The mission of the NRGNHA is to sustain the communities, heritages, languages, 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 Arriba, Santa Fe and Taos counties.

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

GOALS The vision for the Heritage Area is supported by six goals: t &OIBODF VOEFSTUBOEJOH BOE BXBSFOFTT PG UIF heritage area’s stories and resources t 4VTUBJO USBEJUJPOT IFSJUBHF BOE DVMUVSF t *OWPMWF ZPVUI t $SFBUF QBSUOFSTIJQT t $POTFSWF OBUVSBM SFTPVSDFT BOE PVUEPPS TQBDFT t 1SPNPUF FDPOPNJD EFWFMPQNFOU BOE IFSJUBHF UPVSJTN 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 enhancing natural resource-based recreation opportunities.

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

Theme 1—Cradle of Settlement: The history of the Heritage Area is one of migration and settlement, with each wave of settlers bringing its own elements of culture. The stories are about the people.

Theme 2—Adaptation and Survival: The demands of the land, climate, geography and isolation from other centers of habitation force adaptation and unity with the harsh environment to permit long-term survival.

Theme 3—Identity Through a Cultural Blend: The region’s identity evokes the mingling of cultures. The specific interplay of land, water and people over an extended time defines the heritage of this special place. !

Thomas Romero is executive director of the NRGNHA. For more information, email riograndenhadir@windstream.net or visit www.riograndenha.org.

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

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RECIPE ESSAYS     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 family 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, particularly 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 summertime 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 behind grandpa’s house. I felt like I was embedded in that land and attached to the animals. The 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 always 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 arroz 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. The 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.

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…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 marvelous, inexpressible taste that you will adapt a craving for.

FOOD AND CULTURE 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.

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 because the Kinaalda cake is huge.

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.

The outfit includes a long-sleeve, buttonup 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.

The fourth day is the longest of all four days. This 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. They 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.

After she is all dressed up, she takes her first run. She has to run as far as she can without stopping or walking. The first run is to the east. It’s like she is greeting the sun and the holy people. The 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 follow her and push her to run far. They cannot pass her; she has to lead the way.

…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 Women E W

One of my favorite recipes is a Kinaalda cake. This is a very sacred and rare cake made by a young woman when she is having her Kinaalda, or Blessing Way ceremony. This is a Navajo ceremony that takes place during a very special time in a young girl’s life, when her body is changing to a young woman. …This ceremony

Throughout 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 important because during other ceremonies the women are the ones who always cook for everyone. She cleans, so her home will always be clean and organized. She is constantly 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 positive 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.

The second and third days are when Kinaalda 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

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. The men clear out the fire and ash. The 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. They 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.

The circle is then filled with cornhusks so dirt will not get on or into the cake. In silence Kinaalda will then bless the bottom 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 directions. 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. This fire has to burn the entire night.

As soon as the sun goes down, the Medicine Man and his helpers come and conduct the all-night ceremony. They sing sacred female songs and prayers for Kinaalda 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 CONTINUED ON PAGE

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RECIPE ESSAYS ď?Łď?Żď?Žď?´ď?Šď?Žď?ľď?Ľď?¤ ď?Śď?˛ď?Żď?­ ď?°ď?Ąď?§ď?Ľ ď&#x2122;&#x2020;ď&#x2122;&#x2020; and palms facing up. She cannot lean her back on the hogan. This night is the most diďŹ&#x192;cult for her because she is worn out from her past three days. Kinaaldaâ&#x20AC;&#x2122;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. That woman will wash Kinaaldaâ&#x20AC;&#x2122;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 ďŹ nal run toward the east, greeting the sun as a new young lady coming into the world. During her ďŹ nal run she has to push herself like she never has before to run as far as she can.

â&#x20AC;&#x153;WOMEN, FOOD AND LITERATUREâ&#x20AC;? READING The Good Life: New Mexico Traditions and Food

by Fabiola Cabeza de Baca Their Eyes Were Watching God

by Zola Neale Hurston The Edible Woman

by Margaret Atwood Under the Feet of Jesus

by Helena Maria Viramontes My Year of Meats by Ruth L. Ozeki Animal, Vegetable, Miracle: A Year of Food Life by Barbara Kingsolver

TWO LOCAL FOOD INITIATIVES IN THE ESPAĂ&#x2018;OLA VALLEY EspaĂąola Community Market Student memberships: $10/year. www.EspaĂąolacommunitymarket. com Sostenga la Vida at Northern New Mexico College in EspaĂąola â&#x20AC;&#x201C; Field, greenhouse, commercial kitchen and a Tiendita CafĂŠ. www.sostengalavida.com

After her run she changes into a clean outďŹ t. Now itâ&#x20AC;&#x2122;s time to hand out the cake to family members who helped all four days. She gives the Medicine Man the ďŹ rst piece, then the person who she looks up to the most, and then goes down the line. With all of Kinaaldaâ&#x20AC;&#x2122;s hard work in making her cake, she cannot eat it because she made it for her family, not for herself.

This teaches her to always be a giving person. There is a saying amongst the Navajo people: â&#x20AC;&#x153;However you were acting, your work ethic will come out in the cake.â&#x20AC;? 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 itâ&#x20AC;&#x2122;s dry, then she was giving attitude and not listening. Kinaalda girl and her cake represent growth and strength. Now â&#x20AC;&#x153;she can overcome anything.â&#x20AC;?

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Abuelaâ&#x20AC;&#x2122;s Sopa Yď?Żď?Źď?Ąď?Žď?¤ď?Ą Gď?Ąď?łď?Łď?Ą

I 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.

The traditional meals included: Homemade bread (my grandmother would call it, pan de la levadura, bread made with yeast), pies made from dried plums (pasteles 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 originally called â&#x20AC;&#x153;El Bosque.â&#x20AC;? That 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

FOOD AND CULTURE was the best cook ever. She was famous for making a complete meal from scratch, and in no time at all. My abuelaâ&#x20AC;&#x2122;s pride and joy was cooking for her family. I can recall my grandmother saying, â&#x20AC;&#x153;La comida es lo que mantiene una familia juntosâ&#x20AC;? (â&#x20AC;&#x153;Food is what keeps a family togetherâ&#x20AC;?). When my abuela was getting ready to start her cooking she would always wear an apron and a bandana on her head. I donâ&#x20AC;&#x2122;t ever recall her not wearing an apron.

I loved her breakfasts. They were not the basic eggs and bacon meals. Her breakfasts consisted of posole or chicos, along with red chile. She would start cooking around midnight so it would be ready by ďŹ ve oâ&#x20AC;&#x2122;clock in the morning. The reason she fed the family so early was because there was lots of work to be done in the farm and ranch.

The Lenten season would mean that it was time for sopa. This 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 grandmotherâ&#x20AC;&#x2122;s recipes came from her culture and her heritageâ&#x20AC;&#x201D;northern New Mexico. I can hear her saying, â&#x20AC;&#x153;Cooking is a big part of a womenâ&#x20AC;&#x2122;s life, and it is who we are.

We women were made to be wonderful cooks.â&#x20AC;?

Women like my abuela have always enjoyed cooking. She loved using her woodstove 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.) These were her everyday simple foods, the food our families loved, lived on, and we still do.

I have kept my grandmotherâ&#x20AC;&#x2122;s traditional recipes in my special recipe box. Her recipes 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 measured with a measuring cup or spoon. She would tell me â&#x20AC;&#x153;no mas un puĂąo de azucar.â&#x20AC;?

That meant just a handful of sugar. Everything 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, â&#x20AC;&#x153;pansa llena, corazon contento.â&#x20AC;? That means â&#x20AC;&#x153;full stomach, happy heart.â&#x20AC;? I learned from my abuela that if you love what you do, it will not be diďŹ&#x192;cult.

I will always treasure my grandmotherâ&#x20AC;&#x2122;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 abuelaâ&#x20AC;&#x2122;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

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JAIN STUDY CIRCULAR THE 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.

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NEWSBITEs GILA RIVER FESTIVAL – SEPTEMBER 13-16

NM WATERSHED FORUM 2012 WORKSHOPS

The 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.

“The Wild River Speaks!” is the theme of the festival. It’s all about stories that connect people to place and community. Guggenheim Fellow photographer Michael Berman’s new book of photos and essays, Gila: Radical Visions, The Enduring Silence will be released during the festival. There will be an opening reception, photography exhibit and book signing at the Bear Mountain Lodge.

In September and October, seven New Mexico watershed organizations will present 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, landowners, and professionals are invited to attend. The workshops will offer the latest information, lessons learned, and success stories. For details, contact the organization that is coordinating the workshop that interests you.

Attendees may also witness “The Great Conversation,” a dialogue about personal connections to the Gila River and its watershed among four individuals with different backgrounds and perspectives. They are Pat Toomay, former NFL lineman for the Dallas Cowboys and writer for High Country News, nature and science writer Sharman Apt Russell, The 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 WolfHorse Outfitters will offer horseback riding and will talk about the Apache philosophy as it relates to the Gila River.

The Western NM University Expressive Arts Department will offer a live performance of The Singularity, about man’s evolving relationship to water and nature, and our love affair with electronic gadgets. There will be an opening at WNMU’s McCray Gallery of Electro Gila: The 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 info@gilaconservation.org.

NM PRC PETITIONED FOR CLEAN ENERGY STANDARD Last month 33 New Mexico organizations representing business, consumer, Native American, environmental, health and other interests, petitioned the NM Public Regulation Commission to establish a voluntary Clean Energy Standard (CES) for electric utilities. That standard would have utilities reduce their carbon dioxide emissions by 3 percent per year. The utilities could avoid expensive retrofits and recoup 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 “The proposed CES not only provides a mechanism to address risk in a manner and timeframe that protects both utility customers and shareholders, but also accomplishes its important clean air policy objectives with a market-based, technology-neutral, low-cost mechanism.”

The 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 The 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. The standards will cover new cars and light trucks in model years 2017-2025, and require those vehicles to meet the equivalent of a 54.5 mile-per-gallon standard by 2025. A joint analysis by the Natural Resources 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. The 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 20122016, 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 generations 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.

www.GreenFireTimes.com

The 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: The Changing Landscape: The Pecos Watershed and its Future. Presented by the Upper Pecos Watershed Association. 505.757.3500 or upwa@pecoswatershed.org.

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. Presented by the Quivira Coalition. www.Quiviracoalition.org LATE SEPT. OR EARLY OCTOBER in Mosquero, NM and Mills Canyon of the Canadian 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 seaton@nmsu.edu.

OCT. 4-5 at the Grant County Convention Center in Silver City, NM: Rainwater Harvesting: 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 streamdynamics@aznex.net.

OCT. 6-7, 9 AM-5 PM at Ampersand Sustainable Learning Center in Cerrillos, NM: Watershed Restoration: The 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. Presented 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. 4-6 As a UNESCO-designated Creative City, Santa Fe is well suited to host an annual celebration of design ideas, products and applications. The eighth annual Design Santa Fe is intended to stimulate the design community through a Design Dialogue luncheon, demonstrate the diversity of good interior design with a Home & Garden Tour, showcase local design-related businesses with a Design Crawl, inspire new forms and design concepts through a Design Lab juried exhibition. Proceeds 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 The Santa Fe Public Schools Indian Education Program has been awarded $25,000 from the Smithsonian’s National Museum of the American Indian. The NMAI Arts Organization Leadership Award is designed for a Youth Public Art Project. The community serviced by this project is to include American Indian students within the Santa Fe Public Schools as well as local surrounding pueblos.

The 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, photography & film, and incorporating themes such as: Dropout Rates, Identity, My Community: 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, including those from tribes throughout the US. An eight-minute video of the Youth Public Art and Community Workshop projects will be created.

For further information, email ndavis@sfps.info, wahlesah@gmail.com or visit http://nmai.si.edu/home/.

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What's Going On! Events / Announcements ways of knowing and Western science. Elders and wisdom holders from around the world.

505.792.2900, www.seedinstituteabq.org

SEPT. 15-18 NATIONAL INDIAN COUNCIL ON AGING CONFERENCE ALBQ. CONVENTION CENTER

ALBUQUERQUE STARTING IN SEPTEMBER WEEKEND PERMACULTURE DESIGN COURSE

3.5 months of practical learning leading to permaculture certificate. Full range of sustainable learning practices. Focus on sustainable living in drylands. Info: 505.455.0514, www.permaculture.org

THROUGH FEB. 2013 100 YEARS OF STATE & FEDERAL POLICY: ITS IMPACT ON PUEBLO NATIONS INDIAN PUEBLO CULTURAL CENTER 2401 12TH ST. NW Exhibition reflects on the human experience behind enacted policies and laws, adding to a well-documented history of Pueblo resilience since the time of Emergence.

Indianpueblo.org/100years

SEPT. 5, 11:30 AM USGBC-NM ANNUAL CHAPTER LUNCHEON INDIAN PUEBLO CULTURAL CENTER 2401 12TH ST. NW Green building-related presentations. $18$35. 505.247.0474, chair@usgbcnm.org, http://usgbcnm.wildapricot.org/

SEPT. 6, 11 AM SEALING FOR AIR LEAKAGE DEMO 3804 MANCHESTER DR. NW $20-$35. RSVP by 9/5 to 505.344.3294.

Green Build Council of NM

SEPT. 7, 9 AM-4 PM INTRO TO SUSTAINABLE GREEN BUSINESS PRACTICES CENTRAL NM COMMUNITY COLLEGE 500 EAGLE ROCK AVE. NE $129.

Workforce Training 505.224.5200, cnm.edu/wtc

Center:

SEPT. 7, 9 AM-4 PM EARTH-FRIENDLY PESTICIDE USAGE CENTRAL NM COMMUNITY COLLEGE 500 EAGLE ROCK AVE. NE $99.

Workforce Training 505.224.5200, cnm.edu/wtc

Center:

SEPT. 12 (CALL FOR TIME) THE RETURN OF BLUE LAKE: RELIGIOUS FREEDOM AND CULTURAL IDENTITY INDIAN PUEBLO CULTURAL CENTER 2401 12TH ST. NW Panelists: Gilbert Suazo, Sr. (Taos Pueblo), Linda Bernal Yardley (Taos Pueblo) www.indianpueblo.org

SEPT. 13-17 WISDOM FROM THE ORIGINS CONFERENCE MARRIOTT PYRAMID NORTH The Mayan calendar and other prophesies on the future of humanity. Bridging Indigenous

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Attendees will learn how to educate and organize American Indian and Alaska Native elders into an advocacy structure for the unique service needs they have at local, regional and national levels. Tribal enterprise and nonprofit exhibitions, presentations, cultural events, Indian arts & crafts. Info/registration: 505.292.2001, rbnluehouse@nicoa.org, www.nicoa.org

SEPT. 20, 9 AM-4 PM FOOD SECURITY & WATER RIGHTS TRANSPORTATION CENTER (RAILRUNNER STATION), 101 COURTHOUSE RD. SE LOS LUNAS A workshop on the future of agriculture.

505.995.9644

OCT. 13, 12-9 PM, OCT. 14, 12-6 PM 2012 TASTE OF NM CIVIC PLAZA More than 24 restaurateurs. Coincides with Intl. Balloon Fiesta. 505.314.0495, http:// thetasteofnm.com

OCT. 22-24 RAINWATER HARVESTING FOR WILDLIFE WORKSHOP SANDIA PUEBLO Get hands-on experience in building rainwater 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

DAILY DEGREES OF CHANGE: NM’S CLIMATE FORECAST NM Museum of Natural History & Science, 1801 Mountain Rd. NW With a focus on NM and the SW, this exhibit reveals current and predicted impacts on humans, landscapes and ecosystems. Tickets: $7, $6, $4. Info: 505.841.2800, www.nmnaturalhistory.org

SOUTHWEST BARTER CLUB Healthcare 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. This CSA works with up to 40 regional farms each year, and offers abundant, affordable shares of fresh fruit and vegetables and other local and regionally produced foods year round. All produce is grown with sustainable chemical-free methods.

SANTA FE

SEPT. 6-7 ESSENTIALS FOR HEALTHY HOMES SF COMMUNITY COLLEGE Training course. Info: http://greenbuilding.greentraining.sfcc.edu, Greentraining@ sfcc.edu, 505.428.1445

SEPT. 8-9, 4-7 PM DANCING EARTH WORKSHOP

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SF ART INSTITUTE Community Engagement workshop integrating movement and related arts to address 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 AM CONVERSATION WITH JAY COGHLAN COLLECTED WORKS BOOKSTORE Coghlan is director of Nuclear Watch NM. Sponsored by Journey Santa Fe. Info: www.

JourneySantaFe.com

SEPT. 11, 10 AM-2:30 PM FINDING BLESSINGS AND BEAUTY IN A BROKEN WORLD Workshop 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, earthprayers@hotmail. com, http://earthprayers2.blogspot.com

SEPT. 14, 5-10 PM LYME DISEASE AWARENESS BENEFIT INN & SPA AT LORETTO Fine 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 donation: $25. Info: 505.820.2653

SEPT.10-11, 8:30 AM-5 PM SF HILTON PLAZA NM WATER LAW SUPERCONFERENCE Brings together many of the state’s top experts to address critical water issues facing 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 PM OPERATION KIDSAFE SF MAZDA VOLVO, 2704 CERRILLOS RD. Free digital fingerprint and photo safety program. The only record goes to the parent.

505.471.6700, 866.962.5487

SEPT. 14-16 STORYSHARDS GATHERING FOR WOMEN UPAYA ZEN CENTER A 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. 15-16 POJOAQUE RIVER ART TOUR POJOAQUE RIVER VALLEY, 16 MI. NORTH OF SF Multicultural exhibitors, 12 studios, 2 artists’ markets, 33 artists.

SEPT. 15-16, 10 AM-4 PM NATIVE TREASURES COLLECTORS’ SALE LABORATORY OF ANTHROPOLOGY MUSEUM HILL Native American art from top collectors; from historic rugs and baskets to contemporary pottery and jewelry. Proceeds fund Museum of Indian Arts & Culture’s exhibits and education programs. 505.982.7799, ext.

3; www.nativetreasures.org

SEPT. 15, 4-6 PM INTRO; SEPT. 16, 9 AM-5 PM LESSONS IN THE HEART AND SCIENCE OF RESILIENCY FROM THE ASPEN TREE RANDALL DAVEY AUDUBON CENTER Inspiration 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/Registration: 505.690.5939, register@wildresiliency.com, www.wildresiliency.com

SEPT. 17-17 GREEN APPRAISAL WORKSHOP SF COMMUNITY COLLEGE Non-credit, workshop-style training. Info: 505.428.1445 or Greentraining@sfcc.edu

SEPT. 21-23 RE: MIKE A “pop-up” revitalization of St. Michael’s Drive Corridor that includes events, presentations, performances, temporary businesses, artists’ projects, YouthWorks’ Teen Night and more. Volunteers are needed to help coordinate, set up and operate this big event. http://remikeable.com

SEPT. 21, 6 PM CREATIVE SF: IMAGINED FUTURES M&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 improve public spaces and revolutionize how we interact in our communities. $10/$5.

505.988.1234, ticketssantafe.org

SEPT. 21, 6:30 PM 9TH ANNUAL GUARDIANS GALA SF FARMERS’ MARKET PAVILION Celebrate the Gila Bioregion with WildEarth Guardians. Keynote speaker: Cristina Eisenberg. Gourmet vegan dinner, silent auction, entertainment. $100/person. 505.988.9126, ext. 0, www.wildearthguardians.org

SEPT. 21-22, 9 AM-4:30 PM CARING FOR ARROYOS IN YOUR NEIGHBORHOOD GENOVEVA CHAVEZ CENTER Improve arroyo functionality, safety and ecological health. Presented by the SF Watershed Assn. Registration: www.santafewatershed.org

SEPT. 21-24 MEDITATION RETREAT CENTER FOR NATIVE AMERICAN INTEGRATIVE HEALING, 227 E. PALACE, STE. B Includes sweat lodge and dharma talk.

505.503.5093, www.nativeintegrativehealing.com

SEPT. 22-26 PERMACULTURE RETREAT LOTS OF LIFE FARM, 20 MILES NO. OF SF Teacher 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 PM SUSTAINABLE TECHNOLOGIES COMMUNITY COLLABORATION SF COMMUNITY COLLEGE Networking/resource development event includes presentations by educators, tech manufacturers, project developers and tour of Biofuels Center of Excellence lab. Financial support

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for sustainable tech and agriculture will be discussed. Luke@newsolutionsenergy.com

SEPT. 26, 1-4 PM ORGANIC FARM WALK Learn “farmscaping,” nature’s pest management. Workshop hosted by Thomas & Mary Dixon at their organically certified Green Tractor Farm. Pre-registration requested: 505.889.9921, jquinn@nmsu.edu

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

SEPT. 29, 10 AM-1 PM SW WOMEN IN CONSERVATION RANDALL DAVEY AUDUBON CENTER Recognize, honor and engage with conservation leaders. Catered luncheon. $45/$25. RSVP by 9/14 to 505.983.4609, ext. 24 or mmiller@ audubon.org. http://nm.audubon.org

SEPT. 29 HARVEST FOR HEALTH FESTIVAL RAILYARD PARK Family-friendly event. Hands-on harvest, fitness activities, workshops and booths.

505.316.3596, carol@railyardpark.org, www. railyardpark.org

SEPT. 29-30 GATHERING 4 MOTHER EARTH POJOAQUE 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, ceremony, talking circles, healing arts, arts & education booths, food, music & Native dances, relay run, raffle. Open to all.

505.747.3259, www.tewawomenunited.org

OCT. 6-7 HARVEST FESTIVAL EL RANCHO DE LAS GOLANDRINAS 334 LOS PINOS RD., LA CIENEGA Living history museum dedicated to Spanish Colonial NM. Local artisans and musicians.

505.471.2261

OCT. 8-13 HELP BUILD A HABITAT FOR HUMANITY HOUSE kim@sfahba.com, 505.982.1774

OCT. 10, 8:30 AM-4 PM 2012 SW TRAILS CONFERENCE SF CONVENTION CENTER “What our trails need beyond dirt: cooperation, collaboration and leadership” Hosted by the SF Conservation Trust and the Trails Alliance of SF. Presenters, exhibitors.

505.989.7019 or info@sfct.org

OCT. 10-13 INTL. MTN. BIKING ASSN. WORLD SUMMIT SF CONVENTION CENTER Educational forum to share ideas about sustainable 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. 12-13 TRADITIONAL AGRICULTURE AND SUSTAINABLE LIVING CONFERENCE NORTHERN NM COLLEGE, ESPAÑOLA

www.GreenFireTimes.com

“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

STARTING IN SEPTEMBER WEEKEND PERMACULTURE DESIGN COURSE TAOS, NM

and watershed ecological conditions, fire ecology, climate change, range health and more. Registration: 505.757.3600 or upwa@ pecoswatershed.org

OCT. 13 INSTITUTE OF AMERICAN INDIAN ART’S 50TH ANNIVERSARY CELEBRATION

3.5 months of practical learning leading to permaculture certificate. Full range of sustainable design practices. Focus on sustainable living in drylands. 505.455.0514, www. permaculture.org

SEPT. 27, 4PM-SEPT. 30, NOON EARTHWALKS RETREAT BODHI MANDALA ZEN CENTER JEMEZ SPRINGS, NM

www.iaia.edu

TUESDAYS AND SATURDAYS, 7 AM-12 PM SANTA FE FARMERS’ MARKET 1607 PASEO DE PERALTA (& GUADALUPE) Northern NM farmers & ranchers bring you fresh greenhouse tomatoes, greens, root veggies, cheese, teas, herbs, spices, honey, baked goods, Southwestern body care and much more.

SUNDAYS, 10 AM-4 PM RAILYARD ARTISAN MARKET FARMERS’ MARKET PAVILION, 1607 PASEO DE PERALTA Live music, food and over 30 artists. www. artmarketsantafe.com

SATURDAYS, APPROX. 2 PM MEET YOUR FARMER JOE’S DINING, RODEO & ZIA A lunch experience. An opportunity to ask questions about farming, enjoy a local meal and meet farmers who grow NM foods. Vendors from the farmers’ market have an aftermarket lunch and meet the community. Info: Sheila@joesdining.com

SATURDAYS, 4 PM UNICOPIA GREEN RADIO KTRC - 1260 AM A 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 balancing of life on our planet.

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

DESIGNING YOUR WELL-LIVED FUTURE WORKSHOPS Are you a single, working parent or retiring Boomer looking for community and a simpler, walkable lifestyle? Join a series of planning/design sessions aimed at developing floor plans, shared amenities and cluster possibilities where residents get more from sustainable designs. Tour a cohousing community and develop ideas of alternatives to current suburban choices. For more info, contact Brian Skeele: 505.310.1797, brianvida@ nm.net or visit www.sustainablesantafe.com

SAVE A TON RECYCLING CAMPAIGN The 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 campaign at www.sfnewmexican.com and click on Green Line or on Facebook. 505.955.2209

TAOS

WEDNESDAYS, 10 AM-5 PM RED WILLOW FARMERS’ MARKET TAOS PUEBLO, NM Greenhouse and field-grown produce and more. redwillowfarmers@gmail.com

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

SEPT. 28-OCT. 7 TAOS FALL ARTS FESTIVAL CONVENTION CENTER, TAOS, NM OCT. 6-7 TAOS WOOL FESTIVAL TAOS, 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, dialogue, music making, fun, hot springs. Service opportunity at Jemez Pueblo. $250-$300 includes 9 home cooked meals and lodging. Non-refundable deposit due Sept. 15.

505.470.9753, earthwalks1@yahoo.com

SEPT. 28-29, 8:30 AM-4:30 PM PREPARING FOR AND ADAPTING TO DROUGHT IN NO. NM JUNIPER HILL CENTER FOR SUS. AG. LAS VEGAS, NM Workshop info/registration: www.quiviracoalition.org

HERE & THERE SEPT. 7 FREE RECYCLING TRAINING GREENWORKS, 125 N. MAIN ST. LAS CRUCES

Learn ways your business can save money, increase profit and recycle. A presentation by English Bird, Executive Dir. of the NM Recycling Coalition and Chris Campbell, Pollution Prevention Specialist. RSVP by 9/5 to carrie@nmgreenchamber.com

SEPT. 9, 9 AM-12:30 PM HORNO COOKING CLASS WITH NORMA NARANJO OHKAY OWINGEH PUEBLO, NM

SEPT. 29-30 ESPAÑOLA VALLEY ARTS FESTIVAL PLAZA IN DOWNTOWN ESPAÑOLA OCT. 5, 8 AM-5:30 PM RENEWABLE ENERGY & CLEAN TECHNOLOGY CONFERENCE 2012 CONVENTION CENTER 680 E. UNIVERSITY AVE., LAS CRUCES, NM Info: 575.323.1575, carrie@nmgreenchamber.com, nmgreenchamber.org

OCT. 6, 12-6 PM SPAÑAPOLOOZA ESPAÑOLA SKATE PARK

Hand-on class by owner of The Feasting Place. $80 includes lunch. Presented by Slow Food® Santa Fe. http://hornocookingwithnormanaranjo.eventbrite.com/

Live painting, poetry, music, skate and BMX competitions. Food & information booths from local organizations & nonprofits. Info: 505.927.9631 or spanapalooza@gmail.com

SEPT. 9, 1-4 PM ORGANIC FARM WALK SILE, NEAR COCHITI, NM

OCT. 12-13 NM HISTORY CONFERENCE NO. NM COLLEGE, EL RITO CAMPUS

Learn “farmscaping,” nature’s pest management. Workshop hosted by Kevin & Linda Wrigley at their certified organic 20-acre Tip Top Table Farm. Pre-registration requested: 505.889.9921, jquinn@nmsu.edu

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

SEPT. 16-18 10TH ANNUAL BORDER FOOD SUMMIT ESPLENDOR RESORT, RÍO RICO, AZ Co-hosted by Univ. of AZ Program on Food Security, Farm to Table, others. www.swmarketingnetwork.org

SEPT. 22-23 PECOS STUDIO TOUR PECOS, 20 MINUTES FROM SANTA FE Large selection of paintings, pottery, textiles and more.

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

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

OCT. 15 DEADLINE SEPT. TRAINING VALUE-ADDED AGRI-PRODUCER GRANTS Maximum 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, Hondo on 9/13. Info: Margaret@lasacequias.org or www.rurdev.usda.gov/BCP_VAPG.html

OCT. 20, 10 AM-3 PM FIESTA OF CULTURES CORONADO STATE MONUMENT BERNALILLO, NM Celebration of local Pueblo, Hispanic and Anglo traditions. Crafts, folk art, self-reliance demonstrations. Free. 505.867.5351

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