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It's never too early to stand up, speak out, and create change. Malala Yousafzai began speaking out about education issues at 11, and young activists like Madison Kimrey, Xiuhtezcatl Martinez, and Maya Penn are stepping up to show that there are no age limits when it comes to a passion for justice. My own daughter is similarly inspired. Like many young people, she is passionate and curious about so many of the issues that affect all of us.

Books can be great resources for change-minded kids, helping them think about why and how they can be a force for good in a complicated world and have an impact, large or small. Here are some great books for readers of all ages.

Preschool/Picture Books

Middle Grade/Tween

Teen/Young Adult

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10 Books That Empower Kids to Stand Up and Speak Out | Brightly

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It's never too early to stand up, speak out, and create change. Malala Yousafzai began speaking out about education issues at 11, and young activists like Madison Kimrey, Xiuhtezcatl Martinez, and Maya Penn are stepping up to show that there are no age limits when it comes to a passion for justice.

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-couldn't afford to run missions
-used land to turn a profit

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Free and Flexible Resources to Teach the History-Social Science Framework

Welcome to Teaching California!

On this website you will discover classroom-ready resources to help teach California's History-Social Science Framework. Our inquiry sets include curated collections of primary sources, teacher and student notes, activities, and other tools that will help guide you through a research-based approach to improving student reading, writing, and critical thinking.

A project of the California Historical Society, in partnership with the California History-Social Science Project

678 Mission Street, San Francisco, CA 94105

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Teaching California - Bringing Archives into the Classroom

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Skip to content Skip to search Skip to footer Free and Flexible Resources to Teach the History-Social Science Framework On this website you will discover classroom-ready resources to help teach California's History-Social Science Framework.

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Weeks 10-17

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Intro into Activism

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We Are Water Protectors by Carole Lindstrom READ ALOUD ~RING AROUND RONINA~

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Why Spain put Missions in Alta California/ Purpose of the Missions

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Why Spain put Missions in Alta California/ Purpose of the Missions

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1. Expand empire
2. Make sure the Russians, Americans,, or British also didn't colonize the land.
3. Convert Indigenous people to Christianity
4. Establish claim to the land
5. Use and ship the resources to other Spanish colonies/Spain

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1. Where the influence came from:
- Muslim immigrants from Morocco
- Ancient Rome and Greece
- Native resources and designs

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California Missions

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How can I use my voice to make a difference?

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As advocates how can we prove the Missions long term and short term effects on California and its people?

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Driving/ Focus Question - Google Jamboard

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We Are Water Protectors by Carole Lindstrom READ ALOUD ~RING AROUND RONINA~

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-Indigenous groups
-Spanish missionaries
-Soldiers engaged in colonization

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Missions Impact on Environment and Economy

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Missions Impact on Environment and Economy

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Missions Impact on Indigenous Traditions, Beliefs, and Community

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Missions Impact on Indigenous Traditions, Beliefs, and Community

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Daily Warm up- Missions Interactive Slides (10 minutes)

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Daily Warm up- Missions Interactive Slides (10 minutes)

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Natalie will create Peardeck using primary sources to highlight ways daily lives were impacted verses believes that were impacted.

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close out each session

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Show this 6 minute video to the class or have students watch independently. Have students complete a Flipgrid explaining examples they heard from the video of how the daily lives of N.A. was impacted because of the missions. Students begin their "Drawing of the Week" which will be shared Friday

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In Focus: Native American life at the California missions

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A look at the California missions and the devastating impact Spanish settlers had on Native Americans.

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The Franciscans except.
Poem Activity in Jamboard
Mission Dolores then and now photos

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Due Friday Draw a Daily Life OR Belief Change 

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Due Friday Draw a Daily Life OR Belief Change 

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Open with population change image. Discuss. Gallery walk for students to upload their drawings. Interview of conversion to Christianity.

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Discuss "Mainstream" understanding vs. "What Really Happened" 

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Discuss "Mainstream" understanding vs. "What Really Happened" 

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"Above the line"
"Below the line"

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show after Friday Kahoot

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How Native peoples in California responded to the changes in their work and their environment?

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Impact on Indigenous People and the Environment

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Impact on Indigenous People and the Environment

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How did Native Peoples in California respond to the introduction of a new belief system?

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Español
Document analysis is the first step in working with primary sources. Teach your students to think through primary source documents for contextual understanding and to extract information to make informed judgments.
Follow this progression:
Use these worksheets - for photos, written documents, artifacts, posters, maps, cartoons, videos, and sound recordings - to teach your students the process of document analysis.

Don't stop with document analysis though. Analysis is just the foundation. Move on to activities in which students use the primary sources as historical evidence, like on DocsTeach.org.

The first few times you ask students to work with primary sources, and whenever you have not worked with primary sources recently, model careful document analysis using the worksheets. Point out that the steps are the same each time, for every type of primary source:

1. Meet the document.

2. Observe its parts.

3. Try to make sense of it.

4. Use it as historical evidence.

Once students have become familiar with using the worksheets, direct them to analyze documents as a class or in groups without the worksheets, vocalizing the four steps as they go.

Eventually, students will internalize the procedure and be able to go through these four steps on their own every time they encounter a primary source document. Remind students to practice this same careful analysis with every primary source they see.

Worksheet for Understanding Perspective in Primary Sources - For All Students and Document Types

This tool helps students identify perspective in primary sources and understand how backgrounds, beliefs, and experiences shape point of view.

Former Worksheets

These worksheets were revised in February, 2017. Please let us know if you have feedback. If you prefer the previous version of the worksheets, you can download them below.

Materials created by the National Archives and Records Administration are in the public domain.

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Español Document analysis is the first step in working with primary sources. Teach your students to think through primary source documents for contextual understanding and to extract information to make informed judgments. Use these worksheets - for photos, written documents, artifacts, posters, maps, cartoons, videos, and sound recordings - to teach your students the process of document analysis.

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This lyrical story — of musician Millo Castro Zaldarriaga’s struggle for gender equality in creative pursuits in 1930s Cuba — is told in lyrical free verse appropriate for all ages. Readers will see Zaldarriaga defy convention and become a successful and celebrated drummer.

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Drum Dream Girl, by Margarita Engle, Rafael López

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In 2011, thousands of Egypt’s students, library workers, and demonstrators surrounded the great Library of Alexandria and joined hands to form a human chain to protect the building and stand together for the power of literacy and libraries. An inspiring account of community action in recent history.

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Read aloud with Karen Leggett Abouraya & Ismail Serageldin: HANDS AROUND THE LIBRARY!

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Violet finds out that tiny things can have a big impact when she and her friend try to save a favorite tree in this sixth volume of a very sweet chapter-book series.
(Audio Recording)

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This special young readers’ edition of Kamkwamba’s true story recounts the efforts of this young Malawian inventor and engineer to first build a windmill that powered electrical appliances in his home and then construct a solar-powered water pump that brought drinking water to his community.
(The video below is his story, not a read aloud of the book)

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We Give Books- The Boy Who Harnessed the Wind 2011

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Indigenous:

seashells

seeds

hunters and gathers

wild game

shaman

Mission:

Missions

damns

irrigation

agriculture

wheat

harvest

Ranchos:

ranchos

leather

tallow

livestock

money

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Video -Transition from Mission>> Rancho
Make Cards
T-Chart Words I know/ Don't Know

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Start at 1:00 min- Stop at 5:30 min

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San Diego Historic Places
Season 1 Episode 51 | 25m 45s |

We uncover some of San Diego's Haciendas history, dating back more than 160-years. Learn about two haciendas on the largest California Rancho in the state, which is now Camp Pendleton. See the El Camino Real, also known as the royal road that connected Baja and Alta California's missions and presidios, and more.

Aired: 08/25/10

Rating: NR

Problems Playing Video? Report a Problem |

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San Diego Historic Places | California Ranchos | Season 1 | Episode 51

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San Diego Historic Places Season 1 Episode 51 | 25m 45s | We uncover some of San Diego's Haciendas history, dating back more than 160-years. Learn about two haciendas on the largest California Rancho in the state, which is now Camp Pendleton.

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Independent Reading
-Studies Weekly
- SS Alive

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Front load Cause and Effect
Students do their sorts
Discuss

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Andrew A. Galvan, Curator of Mission Dolores & Ohlone Indian

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Editorial Note: "We must genuinely appreciate all cultures as being capable of reflecting biblical faith. We must move away from "American Christian mythology," which undergirds colonization and its resulting paternalism in Indigenous communities. We must embrace new theological perspectives emerging from Native leaders as being 'equal.'"-Richard Twiss, Rescuing the Gospel from the Cowboys [1] This post was updated on November 4th, 2019.
I don't remember a time when I wasn't aware of indigenous communities. The latter maybe has to do with my own identity and history as a Caribbean woman from Puerto Rico, our Taíno heritage, and my proximity to Latin America. For many of us, to be unaware of the history of our indigenous communities of Abya Yala is to be unaware of ourselves. When I moved to the USA in 2015, it took me a year and a painful summer to learn about the otherization of BIPOC, and the selective historical memory of majority culture and its institutions. Central to the latter is how the United States has violently tried to erase and deny the existence and dignity of Native American communities. And that posture is still pervasive in many Christian circles, including seminaries and ministries committed to racial "(re)conciliation," where students never get to learn from Native American and Indigenous authors, professors, and speakers.

The temptation for many would be to ask a Native American or Indigenous person to provide reading lists and resources so that they can learn. However, recently, I was listening to Amena Brown's interview with Kaitlin Curtice, a Potawatomi Christian, Twitter friend, and the author of Glory Happening: Finding the Divine in Everyday Places. In that interview, Kaitlin said, "Do the research. Don't constantly ask indigenous people to do it for you." Her words resonate with so many BIPOC, who are constantly being asked to teach majority culture people, even at the expense of our mental health. So, my Caribbean-self decided to share my work with you for two reasons. First, I am passionate about centering Native American presence and voices because without them our dialogues are incomplete. Secondly, I am giving you a starting point so that you can build on it by doing your own research.

Richard Twiss

Richard Twiss (Taoyate Ob Najin, "He Stands with His People") was a Sicangu Lakota. He co-founded the North American Institute for Indigenous Theological Studies (NAIITS) and Evangelicals for Justice. He also founded Wiconi International. The latter, now known simply as "Wiconi," is an organization working "for the well-being of our Native people by advancing cultural formation, indigenous education, spiritual awareness and social justice connected to the teachings and life of Jesus, through an indigenous worldview framework."[2] Taoyate Ob Najin earned a doctorate in Intercultural Studies from Asbury Theological Seminary. Among his publications are Rescuing the Gospel from the Cowboys: A Native American Expression of the Jesus Way (IVP, 2015) and One Church, Many Tribes: Following Jesus the Way God Made You (Chosen Books, 2000).

Mark Charles

Mark Charles is a speaker and writer, and a member of the Navajo Nation. He is also the co-author of the book Unsettling Truths: The Ongoing, Dehumanizing Legacy of the Doctrine of Discovery, which was just published this month by InterVarsity Press. Mark is also a regular columnist for Native News Online and frequently writes for his popular blog Reflections from the Hogan.

Lastly, Mark is running as an independent candidate for President of the United States.

Randy Woodley

Rev. Dr. Randy Woodley is a Keetowah Cherokee teacher, activist, missiologist, and historian. He was ordained to ministry through the American Baptist Churches in the USA after completing his Master of Divinity at Eastern Seminary in Philadelphia. Randy also holds a Ph.D. in Intercultural Studies from Asbury Seminary. A prolific writer, Dr. Woodley doesn't only regularly contribute to various pages and blogs such as Sojourners and HuffPost's Religion page, but he has authored various books, including The Harmony Tree: A Story of Healing and Community (FriesenPress, 2016); Shalom and the Community of Creation: An Indigenous Vision (Eerdmans, 2012); and Living in Color: Embracing God's Passion for Ethnic Diversity (IVP, 2004). I still remember where I was when a couple of years ago I came across his chapter "Native American Hospitality and Generosity: Old Symbols of American Welcome," included in the book Strangers in this World: Multireligious Reflections on Immigration. His words engaged my whole self in a way that was transformational. Dr. Woodley's writings are a must-read.

Terry LeBlanc

Dr. Terry LeBlanc, a Mi'kmaq-Acadian, is the founding Chair and current Director of the North American Institute for Indigenous Theological Studies (NAIITS). He teaches at various other institutions, such as Tyndale Seminary, George Fox University and Seminary, and Acadia University and Divinity College in Nova Scotia. He holds a Ph.D. from Asbury Theological Seminary and specializes in Theology and Anthropology. Among Dr. LeBlanc's writings are "Mission: An Indigenous Perspective," published in 2014 in Direction (43 no. 2), and "New Old Perspectives: Theological Observations Reflecting Indigenous Worldviews," a chapter included in Global Theology in Evangelical Perspective: Exploring the Contextual Nature of Theology and Mission (IVP, 2012). I also recommend watching his 2011 lecture on Native American Theology at Wheaton College here.

Clara Sue Kidwell

Dr. Clara Sue Kidwell "is an enrolled member of the White Earth Chippewa tribe, and is also of Choctaw descent."[3] A historian, she holds a BA in letters and an MA and Ph.D. in History of Science from the University of Oklahoma, where she later served as professor and director of the American Studies Department. Dr. Kidwell also taught at the University of California, Berkeley, where she was an associate professor of Native American Studies from 1974 to 1992. Following this post, she became Assistant Director for cultural resources of the National Museum of the American Indian at the Smithsonian Institution until 1995.[4] I learned about Clara when looking for a Native American theology book a couple of years ago. She co-authored the book A Native American Theology, published by Orbis Books in 2001. Her other writings include Native American Studies (University of Nebraska Press, 2005) and Choctaws and Missionaries in Mississippi, 1818-1918 (University of Oklahoma Press, 1995).

George E. "Tink" Tinker

Dr. Tink Tinker is a member of the Osage Nation and Professor Emeritus of Iliff School of Theology, where he started serving in 1985. He holds an M.Div. from Pacific Lutheran Theological Seminary and a Ph.D. from Graduate Theological Union. His areas of expertise and interest include "American Indian cultures, history, and religious traditions; cross-cultural and Third-World theologies; and justice and peace studies."[5] A prolific writer, he has authored and co-authored various books including Missionary Conquest: The Gospel and Native American Cultural Genocide (Fortress Press, 1993), A Native American Theology (Orbis Books, 2001), Spirit and Resistance: Political Theology and American Indian Liberation (Fortress Press, 2004), and American Indian Liberation: A Theology of Sovereignty (Orbis Books, 2008).

Siouxsan Bullshields Robinson

I learned about Siouxsan thanks to pastor Sandra Maria Van Opstal and The Justice Conference. "Siouxsan was born on the Rosebud Reservation in South Dakota and raised on the Stand Off Reserve in Alberta, Canada. She has a certificate in Aboriginal Criminal Justice from the Native Education Center in Vancouver, British Columbia"[6] and aspires to attend Law School with the desire of representing Native American people. She is particularly interested in "the Cause and Effects of Residential Schools and their impact on First Nations people throughout North America"[7] and is passionate about serving those who have been abused. Learn about her and her husband's work by visiting their website, The Red Road.

Homer Noley

Rev. Homer Noley, considered a Native American trailblazer, died earlier this year in March at the age of 85. He "was a member of the Choctaw Nation and founder of the National United Methodist Native American Center."[8] Ginny Underwood writes, "For nearly 40 years, Noley worked for the inclusion of Native Americans at all levels of the denomination."[9] Rev. Noley authored the book First White Frost: Native Americans and United Methodism, published by Abingdon Press in 1991, and co-authored the book A Native American Theology (Orbis Books, 2001).

Vine Deloria Jr.

Vine Deloria Jr. was a Standing Rock Sioux who, as reported by Kirk Johnson for the New York Times, "burst into the American consciousness in 1969 with his book Custer Died for Your Sins: An Indian Manifesto."[10] A prolific author, he wrote over 20 books in his lifetime, including God is Red: A Native View of Religion, which is in its 30 th year anniversary. Mr. Deloria Jr. earned a Theology degree from the Lutheran School of Theology in Rock Island, IL, and a Law Degree from the University of Colorado. In 1978, he "established the first Master's Degree program for American Indian Studies in the United States."[11] Mr. Deloria died in 2005 at the age of 72.

Kaitlin B. Curtice

Kaitlin is an enrolled citizen of the Potawatomi Citizen Band Nation and describes herself as "a writer, speaker, mama, partner, and avid coffee drinker."[12] Her book, Glory Happening: Finding the Divine in Everyday Places, was published earlier this year by Paraclete Press. She has also contributed pieces to OnBeing, Relevant Magazine, Sojourners, and CBE International, and frequently writes on her blog.

Cheryl Bear-Barnetson

Cheryl, from Nadleh Whut'en First Nation, is not only a multi-award winning singer and songwriter, but she is also a founding board member of the North American Institute for Indigenous Theological Studies (NAIITS). She earned a Master of Divinity from Regent College and a D.Min. from The King's University in Los Angeles. Dr. Bear-Barneston serves as Associate Professor at Regent College, and as an Adjunct Professor of Interdisciplinary Studies and Evangelism at NAIITS. To learn more about Dr. Cheryl and her work, please, visit her website.

Adrienne Keene

Dr. Adrienne Keene is a member of the Cherokee Nation and currently serves as Assistant Professor of American Studies and Ethnic Studies at Brown University. She is also a writer, activist, and founder of Native Appropriations. Dr. Keene earned a B.A. from Stanford University in Cultural and Social Anthropology and Native American Studies, and an Ed.M. and Ed.D. from Harvard University. Her publications include "Love in the Time of Blood Quantum," in The Great Vanishing Act: Blood Quantum and the Future of Native Nations (Fulcrum Publishing, 2017); and "Understanding Relationships in the College Process: Indigenous Methodologies, Reciprocity, and College Horizon Students," in Reclaiming Indigenous Research in Higher Education (Rutgers University Press, 2018). She is also the co-host of the All My Relations podcast.

James Treat

Dr. James Treat is a poet, author, "autonomous scholar, freelance creative, indigenous advocate and non-violent outdoorsman."[13] He is an enrolled member of the Muscogee (Creek) Nation, and has taught at several universities, including the University of Illinois -where he served as Associate Professor of Religious Studies; and the University of New Mexico, where he was Assistant Professor of American Studies. Dr. Treat has earned several degrees, including a Master of Arts in Theology and Philosophy from the Pacific School of Religion, and a Ph.D. in Religious Studies from Graduate Theological Union. A prolific writer and editor, his published works include Native and Christian: Indigenous Voices on Religious Identity in the United States and Canada (Routledge, 1996), Writing the Cross Culture: Native Fiction on the White Man's Religion (Fulcrum Publishing, 2006), and Around the Sacred Fire: Native Religious Activism in the Red Power Era (University of Illinois Press, 2007). For more information, visit his website.

Casey Church

"Dr. Casey Church is a Pokagon Band Potawatomi member from southwest Michigan. His Potawatomi name is Ankwawango, which means 'Hole in the Clouds."[14] Dr. Church currently serves as Director of Wiconi. He holds a Bachelor of Science in Anthropology and a Master of Arts and Ph.D. in Intercultural Studies from Fuller Theological Seminary. Dr. Church is also a board member of the North American Institute for Indigenous Theological Studies (NAIITS). His publications include Native American Contextual Ministry: Making the Transition (Cherohala Press, 2017), and Holy Smoke: The Contextual Use of Native American Ritual and Ceremony (Cherohala Press, 2017).

Steven Charleston

Steven Charleston is a citizen of the Choctaw Nation of Oklahoma and a retired bishop of the Episcopal Church. Dr. Charleston served as Professor of Systematic Theology at Luther Seminary, and as the President and Dean of the Episcopal Divinity School in Cambridge, MA.[15] His publications include Coming Full Circle: Constructing Native Christian Theology, co-edited with Elaine A. Robinson and published by Fortress Press (2015), and The Four Vision Quests of Jesus (Morehouse Publishing, 2015).

Thom White Wolf Fassett

Thom White Wolf Fassett is emeritus General Secretary of The General Board of Church and Society of The United Methodist Church.[16] He holds degrees from Colgate Rochester Divinity School and The American University. He authored the book Giving Our Hearts Away: Native American Survival.

Ray Aldred

Rev. Dr. Ray Aldred (Cree) is the director of the Indigenous Studies Program at the Vancouver School of Theology. Before this post, he served as the Assistant Professor of Theology at Ambrose Seminary in Calgary, Alberta. Dr. Aldred holds an M.Div. from the Canadian Theological Seminary and is currently completing a Th.D. (ABD) at Wycliffe College at Toronto School of Theology. His publications include the book chapter "An Indigenous Reinterpretation of Repentance: A Step on the Journey to Reconciliation," in So Great Salvation: Soteriology in the Majority World (Eerdmans, 2017).

Louise Erdrich

Louise Erdrich is an acclaimed poet, story-teller and award-winning and best-selling novelist. Erdrich inhabits a liminal space, being the daughter of a Chippewa woman and a German-American man. Erdrich herself is a member of the same Turtle Mountain Band of Chippewa Indians, for which her maternal grandfather served as tribal chairman.[17] Louise was "part of the first class of women admitted to Dartmouth College, where she received her degree in English."[18] She also earned a Masters in Writing from John Hopkins University. Her published works include The Last Report on the Miracles at Little No Horse (Harper Perennial, 2001) and Future Home of the Living God: A Novel (HarperCollins, 2017).

Not Exhaustive

It goes without saying that this list is very brief. But this list aims to serve as a starting point for you to build upon by doing your own research and cultivating proximity with indigenous communities.

Also, know that the North American Institute for Indigenous Theological Studies (NAIITS) holds an Annual Symposium dedicated to Indigenous Christian theology and praxis, and also publishes a journal.
Thanks to Dr. Gene Green and Melody Schwarting for pointing me to other Native American voices that had to be added to my original list of 12. Also, thanks to Mark Charles and Kaitlin Curtice for their work, which has been key in my formation.
Read indigenous people. Learn from indigenous people. Honor indigenous people.

Featured photo: Andrew James on Unsplash.com

[1] Richard Twiss, Rescuing the Gospel from the Cowboys: A Native American Expression of the Jesus Way (Downers Grove, IL: InterVarsity Press, 2015), 16.

[2] "Hablecha 'Vision Quest,'" Wiconi, accessed August 15, 2018, https://www.wiconi.com/page-3/page-5/

[3] "Clara Sue Kidwell, PhD," North Carolina American Indian Health Board, accessed August 16, 2018, http://www.ncaihb.org/board-clara-sue-kidwell.php

[4] Mark G. Thiel, "Kidwell, Clara S.," in Native American Women: A Biographical Dictionary, 2 nd ed., Gretchen M. Bataille and Laurie Lisa, eds. (New York: Routledge, 2001): 171-72.

[5] "Tink Tinker," Iliff School of Theology, accessed August 16, 2018, https://www.iliff.edu/faculty/tink-tinker/

[6] "The Robinsons," accessed August 16, 2018, http://www.theredroad.org/about/the-robinsons/

[8] Ginny Underwood, "The Rev. Homer Noley, Native American Trailblazer, Dies at 85," United Methodist Insight, accessed August 15, 2018, http://um-insight.net/in-the-church/ordained-ministry/the-rev-homer-noley-native-american-trailblazer-dies-at-85/

[10] Kirk Johnson, "Vine Deloria Jr., Champion of Indian Rights, Dies at 72," New York Times, November 15, 2005, https://www.nytimes.com/2005/11/15/us/vine-deloria-jr-champion-of-indian-rights-dies-at-72.html.

[11] "Vine Deloria Jr.," College of Social & Behavorial Sciences American Indian Studies, The University of Arizona, accessed August 15, 2018, https://ais.arizona.edu/users/vine-deloria-jr

[12] Kaitlin B. Curtice, "About Kaitlin," accessed August 22, 2018, https://kaitlincurtice.com/about-kaitlin/

[13] James Treat, "Welcome!," accessed August 24, 2018, https://jamestreat.online/

[14] Wiconi, "About Wiconi," accessed August 24, 2018, https://www.wiconi.com/page-3/page-7/

[15] "Meet The Author," Red Moon Publications, accessed August 24, 2018, http://www.redmoonpublications.com/red-moon-publications-author-charleston.html

[16] "Thom White Wolf Fassett, A Brief Personal Profile," accessed August 24, 2018, http://pendel-email.brtapp.com/files/content/2016%20ac/2.1%20-speaker%20bios.pdf

[17] Jill Salahub, "Native American Heritage Month: Louise Erdrich," Colorado State Universtiy, accessed August 24, 2018, https://english.colostate.edu/news/native-american-heritage-month-louise-erdrich/

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Editorial Note: This post was updated on November 4th, 2019. "We must genuinely appreciate all cultures as being capable of reflecting biblical faith. We must move away from "American Christian mythology," which undergirds colonization and its resulting paternalism in Indigenous communities. We must embrace new theological perspectives emerging from Native leaders as being 'equal.'"[1] -Richard...

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Illustration of the Alamo as a mission as imagined in 1883.
By William Ludwell Sheppard (1833-1912). Courtesy of Wikimedia Commons.

This is an essay from the Spanish Missions of the Southwest Travel Itinerary

Known as the Custodio y Conversión de San Pablo, the newly appointed prelate of the New Mexico mission field Fray Alonso de Benavides arrived with the supply caravan of 1626. Accompanied by twelve Franciscans, they joined fourteen missionaries, already residing in New Mexico. Benavides' arrival signaled a new beginning for the New Mexican missions. The tireless friar, who held the titles of Father Custodian and Commissary of the Holy Office of the Inquisition, toiled in the expanded mission field and promoted it with his prolific quill. Written for the Pope and Spanish king, his Memorial of 1630, and a revised version in 1634 were published in five languages before the end of seventeenth century. An offshoot of the colonial Mexican Church, the New Mexico missions were not unlike other mission provinces in the Americas. In his Memorial, Benavides offered a composite, albeit romanticized, view of "the pious tasks of the friars in these conversions."

Of a day in the life of a missionary, Benavides, seeing through the eyes of a colonial missionary, wrote a description of a friar's daily routine that could be applied anywhere in the Americas during the Spanish colonial period. Benavides' Memorial embellished the successes of the New Mexico missions and brushed off the American Indian view-in particular that of anti mission Pueblo Indians. Their view was often expressed as a rejection of the missionaries. When passive resistance failed, the Indians turned to armed rebellion. Despite their goals, the friars ultimately settled for imperfectly converted Christian Indians who integrated Christianity, native beliefs and spirituality into their customs and traditions. The missionaries had satisfied the Spanish government's objectives to pacify the frontier, and the church's quest to save souls and spread Christianity.

"Dance, San Ildefonso Pueblo, New Mexico, 1942."
Photo by Ansel Adams. Courtesy of the National Archives

Benavides' universal description of a day in the life of a missionary resonated in the daily lives of missionaries in remote lands. He wrote:

Since the land is very remote and isolated and the difficulties of the long journeys require more than a year of travel, the friars, although there are many who wish to dedicate themselves to those conversions, find themselves unable to do so because of their poverty. Hence, only those who go there are sent by the Catholic King, at his own expense, for the cost is too excessive that only his royal zeal can afford it. This is the reason that there are few friars over there and that most of the convents have only one religious each, and he ministers to four, six, or more neighboring pueblos, in the midst of which he stands as a lighted torch to guide them in spiritual as well as temporal affairs. More than twenty Indians, devoted to the service of the church, live with him in a convent. They take turns in relieving one another as porters, sextons, cooks, bell ringers, gardeners, refectioners, and in other tasks. They perform their duties with as much circumspection and care as if they were friars. At eventide, they say their prayers together, with much devotion, in front of some image.

In every pueblo where a friar resides, he has schools for the teaching of praying, singing, playing musical instruments and other interesting things. Promptly at dawn, one of the Indian singers, whose turn it is that week, goes to ring the bell for the Prime, at the sound of which those who go to school assemble and sweep the rooms thoroughly. The singers chant the Prime in the choir. The friar must be present at all of this and takes note of those who have failed to perform this duty, in order to reprimand them later. When everything is neat and clean, they again ring the bell and each one goes to learn his particular specialty;the friar oversees it all, in order that these students may be mindful of what they are doing. At this time those who plan to get married come and notify him, so that he may prepare and instruct them according to our holy council;if there are any, either sick or healthy persons, who wish to confess in order to receive communion at mass, or who wish anything else, they come to tell him. After they have been occupied in this manner for an hour and a half, the bell is rung for mass. All go into the church, and the friar says mass and administers the sacraments. Mass over, they gather in different groups, examine the lists, and take note of those who are absent in order to reprimand them later. After taking the roll, all kneel down by the church door and sing the Salve in their own tongue. This concluded, the friar says: "Praised be the most Holy Sacrament," and dismisses them, warning them first of the circumstances with which they should go about their daily business.

View atop Concepcion.
NPS photo.

At mealtime, the poor people in the pueblo who are not ill come to the porter's lodge, where the cooks of the convent have sufficient food ready, which is served to them by the friars;food for the sick is sent to their homes. After mealtime, it always happens that the friar has to go to some neighboring pueblo to hear a confession or to see if they are careless in the boys' school, where they learn to pray and assist at mass for this is the responsibility of the sextons and it is their duty always to have a dozen boys for the service of the sacristy and to teach them how to help at mass and how to pray.

In the evening, they toll the bell for vespers, which are chanted by the singers who are on duty for the week, and, according to the importance of the feast, they celebrate it with organ chants as they do for mass. Again the friar supervises and looks after everything, the same as in the morning.

On feast days, he says mass in the pueblo very early, and administers the sacraments and preaches. Then he goes to say a second mass in another pueblo, whose turn it is, where he observes the same procedure, and then he returns to his convent. These two masses are attended by the people of the tribe, according to their proximity to the pueblo where they are celebrated.

More than church, San Jose mission was an agricultural community.
From the Mission San Jose Visitor's brochure. Courtesy of the National Park Service.

One of the weekdays which is not so busy is devoted to baptism and all those who are to be baptized come to the church on that day, unless some urgent matter should intervene;in that case, it is performed at any time. With great care, their names are inscribed in a book;in another, those who are married;and in another, the dead.

One of the greatest tasks of the friars is to adjust the disputes of the Indians among themselves, for since they look upon him as a father, they come to him with all their troubles, and he has to take pains to harmonize them. If it is a question of land and property, he must go with them and mark their boundaries, and thus pacify them.

For the support of all the poor of the pueblo, the friar makes them sow some grain and raise some cattle, because if he left it to their discretion, they would not do anything. Therefore, the friar requires them to do so and trains them so well that with the meat he feeds all the poor and pays the various workmen who come to build the churches. With the wool he clothes all the poor, and the friar himself also gets his clothing and food from this source. All the wheels of this clock must be kept in good order by the friar, without neglecting any detail, otherwise all would be totally lost.

The most important thing is the good example set by the friars. This, aside from the obligations of their vows, is forced upon them because they live in a province where they concern themselves with nothing but God. Death stares them in the face everyday! Today one of their companions is martyred, tomorrow, another;their hope is that such a good fortune may befall them while living a perfect life.

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A Day in the Life of a Spanish Missionary -- Friar Alonso de Benavides, 1630 (U.S. National Park Service)

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This is an essay from the Spanish Missions of the Southwest Travel Itinerary Known as the Custodio y Conversión de San Pablo, the newly appointed prelate of the New Mexico mission field Fray Alonso de Benavides arrived with the supply caravan of 1626. Accompanied by twelve Franciscans, they joined fourteen missionaries, already residing in New Mexico.

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Create a new document and edit with others at the same time -- from your computer, phone or tablet. Get stuff done with or without an internet connection. Use Docs to edit Word files. Free from Google.

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Create a new document and edit with others at the same time -- from your computer, phone or tablet. Get stuff done with or without an internet connection. Use Docs to edit Word files. Free from Google.

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The Google Form has been shared with you :)

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Create a new document and edit with others at the same time -- from your computer, phone or tablet. Get stuff done with or without an internet connection. Use Docs to edit Word files. Free from Google.

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-land boundaries
-language

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Generate an on going list as you read

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Page 66 -Read aloud as a class
Jamboard
-Map
-3 Reasons Why

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Mexican Land Grants
-analyze map on page 67

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- Make 1 copy per group
- In groups of 4, students will become experts on one info slide and then write a summary
- The groups will come back together to teacher each other
- Discuss the Map
-Have students watch video and complete Flipgrid

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Mapping Ranchos/ County Names

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Interactive Map of Marin County - I Live In The Bay Area

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This page contains an interactive map of Marin county, including a list of cities and demographic information.

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Life on the Ranchos Week 15
#3 and #4 Review Questions- Answer on Flipgrid

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Jamboard with Flipgird link on the last slide

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"In their essence, both Indigenous American religions and Christianity have the same goal – to bring the individual into harmony with eternal truth and with God or the Great Creator."

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In their essence, both Indigenous American religions and Christianity have the same goal - to bring the individual into harmony with eternal truth and with God or the Great Creator. While the concepts of who and how God is vary to a degree within and between these two belief systems, there is much that is common ground and the differences in understanding are usually reconcilable as individuals grow in knowledge and humility. Increasing in knowledge brings them closer as they realize that terminology and perception are flawed as applied to eternal truth, but that eternal truth is the same for both as they come to understand it more clearly. Humility allows them to see how fear and incorrect actions on both sides have done harm to individuals in the other and it allows them to repent and forgive (Christian terms), or to walk in harmony and peace (Native concept) as they reconcile and learn from each other. Why then has there been a history of conflict and destructiveness and how can we move into the future without those negative experiences and outcomes?

In both belief systems, the concept of repentance or walking in a new way begins with realizing what has been done that is wrong or destructive. Historically, the majority of the damage has been inflicted upon the American indigenous cultures and peoples by the Christian immigrants to North and South America. Beginning with the Spanish/Catholic invasion of South and Central America and the southern and western parts of what is now the United States and continuing with the European/Protestant invasion of the Eastern areas that became the USA and the westward expansion by numerous groups, most notably the Mormons, the contest for land and the differences in the way of life brought the two groups into conflict. Rather than treating the displaced natives as equals and accommodating their needs and desires, the pattern of the "white" invaders (for that is how they were seen) was to lie, cheat or destroy. As in all efforts to do something wrong and justify it, the natives were demonized and one of the chief ways to do this was to portray them as "Godless savages".

Most American Native groups in both North and South America have the concept of a Great Creator and a number of them have beliefs that are in harmony with basic Christianity. Those similarities were downplayed in the effort to cast natives as inferior or sub-human. Efforts to educate or "convert" the indigenous peoples were sometimes done with coercion or at the point of the sword or gun. Sadly, in the effort to bring "truth" to the natives, organized religions often made significant efforts to destroy or take away the truth the indigenous people already had and to demolish their cultural heritage. A better way would have been to take the time to see the truth and beauty existing within their cultures and the power and healing that blessed their people through their ceremonies and medicines. It can be argued convincingly that, were it not for those strengthening ceremonies, medicines and understandings, the American Natives would have been totally wiped out, if not physically, then at least culturally.

In the United States, the eradication and subjugation of the natives was particularly destructive and those that survived were mostly placed on reservations and their traditional ways of wandering, hunting and gathering were taken away so that the Europeans could control, fence and exploit the land for profit and colonization. During this time of conflict, the natives also did destructive things in attacking settlements and travelers, often killing or capturing "civilians" including women and children as they sought to discourage the invaders from their intentions to take over the lands.

Once control over the native population was complete, an effort to force a different belief system on them was undertaken, first by the Catholics and subsequently by the Protestants. It is a sad consistency that most organized religion is by nature arrogant. Each belief system in essence says, "if you do not believe everything I do in the way I do and nothing else, you are wrong and will be destroyed or punished by my God, either now or in the next life." Because of this inherent thinking, there has been an effort, not to just control the American Natives, but to take from them their culture, heritage and beliefs, even when those things are a blessing to them and could be a blessing to everyone else - even when those beliefs could strengthen, contribute to and bless those that have done the damage.

On the other side of the equation, many American Natives have disdain for the beliefs of the "Christian" religions because of the way they have been treated by adherents of those groups. They want to keep to themselves the blessing and empowering medicines, ceremonies and understandings that they have passed down for centuries, believing (in Christian terminology) that they are casting pearls before swine.

Oklevueha Native American Church seeks to repair the damage and bridge the divide, blessing those who have historically been on both sides of the conflict equally. ONAC has no doctrine other than love and respect for the Great Creator, Father Sky and Mother Earth and all their creations. The guiding principles of Faith, Charity, Honor, Forgiveness, Humility, Respect and Gratitude find no conflict with true Christianity. In fact, Oklevueha healing and empowering ceremonies encourage those attending to better fulfill their responsibilities to their families, religions and communities. Many Oklevueha members have been able to restore their relationships, return to good standing in their churches and become productive and respected in their neighborhoods as they overcome addictions, self-defeating behaviors and wrong thinking. This is the essence of the Christian ideal of repentance and forgiveness or the native concept or "right-walking".

Organizationally, Oklevueha NAC calls on both American Natives and Christian religious organizations to forgive the past wrongs, respect the perceived differences, accept the blessings offered by both to the other and stop doing anything that seeks to damage or take away from anyone the truths freedoms and blessings that benefit their lives. The only resistance of one to the other is to encourage them to stop wrong actions and shine a light on injustices currently being committed if such things exist. Jesus Christ who is the foundational character in all Christian religions encouraged each of us to not find fault or focus on the sins of others, but to look within at our own actions and thoughts. Indigenous wisdom states, "That which we focus on increases." This encourages us to focus on what we can do that is good, not focus on the faults of others - not to try to change others or make them do what we think is right, but to bring ourselves to right-walking and right thinking and then invite others to do likewise. In keeping with this instruction we seek not to blame but to bless - not to look backward but to walk forward together.

Especially important in this are the blessings offered to all through the medicines and sacraments of the Native American Church. These natural substances include peyote, ayahuasca, cannabis, san pedro and many other plants, herbs and minerals. They have historically been used by American Native medicine people to assist individuals in dealing with and overcoming a variety of physical, mental and emotional conditions. While we acknowledge the capability of modern medical science in the European modalities, we stand firm in the belief that Native medicines are often more effective and have less side effects than the chemicals and procedures that are usually used. This is now being proven by modern science as treatments for seizure disorders, cancers, auto-immune diseases, mental disorders, neuro-muscular ailments and many others have been shown to respond to these natural remedies even when there is no viable chemical treatment.

There is no conflict with organized Christianity in using these medicines. Many if not most members of Oklevueha believe in Jesus Christ as the Great Creator or Great Spirit. Those who are members regardless of racial background are not breaking the laws of the land in using these controlled substances because they are protected in doing so by the US Constitution, the Freedom of Religion and many laws and court decisions declaring they have the right to participate. They are strengthened in their ability to come into a better relationship with their Creator and with their religious communities as they heal their lives and empower their good intentions.

Let us put to rest finally any and all blame, unforgiveness and destructive actions. Let us find and build upon common ground. Let us bless each other with the truths we have and the healing we offer. Let us respect the culture, knowledge and blessings that can enrich our lives and communities. Let us be grateful for what we gain from each other.

Aho!

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The Collision of Christianity and American Native Spirituality.

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In their essence, both Indigenous American religions and Christianity have the same goal - to bring the individual into harmony with eternal truth and with God or the Great Creator.