Joe Barrera: Looking at Bless Me, Ultima

Rudolfo Anaya’s New Mexican novel, Bless Me, Ultima, is complex, appealing to readers on many levels. A salient characteristic is the union of the protagonist, the boy Antonio, with nature, something that this work by a Chicano writer shares with 19th century romanticism and American Transcendentalism. This is not so unusual. Anaya is writing an American novel, even if that is not appreciated by readers. But Chicano literature, if properly understood, is plainly a type of American literature, and there many kinds of American literatures. The desire for communion with nature is an integral part of classic American literature. We can think of Melville’s Moby Dick, or Walt Whtiman’s poetry, and, of course, Emerson’s essays, and Thoreau’s Walden. This quality is also integral to Chicano literature.

Some find this kind of mysticism to be the main attraction in the novel.The beauty of the natural landscape and the love that the sensitive Antonio has for the New Mexican “llano,” or plains, creates the reverence for the numinous that sets the tone for the events in this Chicano “bildungsroman,” or coming of age novel. For Antonio, coming of age above all means learning “curanderismo'” or the art of healing, and the traditions of his own people. Unlike other bildungsromans, in which the boy desiring to be a man abandons his roots, Antonio must grow closer to them, not withdraw from them, as his older brothers do. Ultima is his teacher in this path to true self-awareness. 

In his quest to discover the secrets of nature Antonio is guided by his spirit helper, the “curandera” Ultima. “Ultima” in Spanish means “the ultimate or last one,” and that is appropriate because when she vanishes there will not be another like her. The term “curandera” means “healer,” and that is what the old woman is, a powerful healer with the ability to heal not only ordinary illnesses, but even the strongest spells and curses laid by the witches and shapeshifters who populate the mythical landscape in which Antonio grows up. Like any good mythic story, Antonio manifests as an epic hero, journeying into the dark realms of antagonistic monsters and evil spirits and doing battle with them, but also into the light-filled regions of ancient patron gods, primarily the Golden Carp, who is a type of ancestor. He is aided by his spirit helper, and returns with a boon for his people, a gift that he wins by his courage and faith in Ultima. This boon is his status as a messenger, conveying the message of cultural authenticity to a people thrown into the maw of technological Anglo American culture, personified by the explosion of the first atom bomb in 1945, which is the time of the novel, at the White Sands Test Range. The Chicanos are in danger of losing their hearts and minds to the soulless machine, a perpetual danger for a powerless minority. To counter this, Antonio returns as a healer in his own right, ensuring the continuation of the traditions and knowledge essential to the survival of the people.

Because it is a “mestizo” novel, Bless Me, Ultima is also about  the perennial struggle between the blood of the Spaniard and the blood of the Indian. “Spaniard” and “Indian” are never mentioned in the novel. But the conflict is plain, even if implicit in the character of Antonio, in the contrast between the Mares (seas) blood of his father, and Luna (moon) blood of his mother. The Mares are horseman, passionate and restless, and like the Spaniards, they have traversed the ocean. The Luna side are farmers, patient and stoical like the Pueblo Indians, obedient to the cycles of the moon and bound to the earth which has nurtured them for a thousand-years. As is typical in the type of Latin American mestizo literature which does not gloss over the Indian half of the equation, this conflict plays out in the person of a protagonist, usually a male character, who has to find his way in life simultaneously pulled in opposite directions. The hero, Antonio, manages to successfully balance the polarities, no mean feat and one that makes Bless Me, Ultima a valuable tool in the education of the young Mexican Americans who seek to understand themselves.

Jose Barrera

John Lewis: Stepping Down

Due to changes in my professional life over the last year, I am no longer in a position to provide the time and energy toward the Almagre Review as a biannual publication. I am stepping down from my editorial role in deference to these circumstances.

It has been an honor to work with each and every contributor the last few years — with six novel length editions containing stories and poetry from people all over the world. I have learned an enormous amount about this process of bringing narrative to fruition and into paper form. It requires tremendous dedication to grant each author the dignity of her time and the humanity of her work — something I’m no longer in a position to do. I am also much more sympathetic to editors and publishers who run magazines and journals. It turns out, they are not the frosty exterior blocking the way to our beautiful prose. Editors and publishers the industry over are by and large quite sympathetic, and have dedicated their livelihood (to great sacrifice) toward actually pulling authors into the professionally published world.

Because Colorado Springs has a deep connection to John Nichols and his work, The Almagre Review still plans to finish the project of publishing our interview and essay collection about John and his novels. The finished publication will be available locally and on our site.

The website will remain functioning too, and Joe and I can still be contacted through it.

With Gratitude,

John Lewis

Issue 6: Submission Deadline

This is a quick update to anyone who might like to contribute to our sixth edition, the “Veterans Issue,” which is scheduled for winter.  We’d like to have all material in by October 25th. In past issues, we have reached out to writers locally and all over the world, but in this particular edition, we hope to really focus in on our Colorado community and those along the front range.

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We are looking for stories — fiction, essays, memoirs, poems — from those who have served. While it might sound like we are interested only in the military experience, we recognize that veterans are not only soldiers, but members of our community in every capacity. If one has served, she or he may send us a piece about their military experience…or anything else under the sun. And, if you are not a veteran, we still invite you to share, so long as the piece is relevant to the veteran experience. Many civilians are involved with veterans, are married to them, or are raised by them. Please continue to send us the high quality work we have been so generously provided now for two years.

We hope this clears the way a bit, and look forward to carefully considering each piece. If not, feel free to tug our sleeve with a question or two.

With Gratitude,
The Almagre Staff

Joe Barrera: Comanches in Downtown Colorado Springs

During Hispanic Heritage Month we honor the true history of this region. This year marks the 239th anniversary of an event that occurred in what is now downtown Colorado Springs. In 1779, don Juan Bautista de Anza, the Spanish colonial governor of New Mexico, came down Ute Pass with 800 soldiers, militia, and Ute and Apache Indian allies. They were in search of the feared Comanche chief, Cuerno Verde, so called because he wore a buffalo headdress with the horns colored green. Cuerno Verde had been terrorizing the isolated colony of New Mexico on the northern frontier of New Spain. So deadly were his raids and so ineffective the response from the decaying Spanish empire that New Mexico was in mortal danger. But then Anza was appointed governor. His task was to destroy the Comanche menace and restore peace to the colony.

Anza was not a Spaniard, but a Creole, born in Sonora. Creoles ranked second in the social hierarchy of New Spain. Above them were peninsular Spaniards, who were the general officers. Below the Creoles were the mestizos, those who were a mixture of Indian and European. Further down were full-blooded Indians and Africans. In this racial caste system, Anza was considered “white” but he could not ascend into the higher ranks of the Army in spite of his proven ability as a soldier. “Los gachupines,” the Spaniards, kept him forever a lieutenant colonel. But they needed him. In 1776 he led an expedition from Sonora across the Mojave Desert and up the California coast and founded San Francisco. This was the first time that Spaniards and Mexicans had crossed the waterless desert into California. Anza did it in record time, with a large party that included women and children, and without loss of life.

To understand Anza we need to know some history. The Spanish frontier was unlike the Anglo American frontier. It was a static frontier that did not advance, like the Anglo frontier. Native Americans lost their lands on the Anglo frontier. On the Hispanic frontier Indians and Mexicans lived side by side. On August 15, 1779, Anza left Santa Fe with an army made up of Spaniards, Creoles, mestizos, Indians, and Africans, people now known as Mexicans, and marched northward into what is now Colorado. He wanted to go up the San Luis Valley, through South Park, down Ute Pass, and catch the Comanches in their usual hunting grounds, the plains east of the Front Range. The New Mexican “vecinos,” the settlers, were familiar with this vast area. They had been hunting and grazing sheep here for generations. “Los vecinos” guided the expedition down Ute Pass, and on August 31, 1779, Anza and his troops attacked a Comanche camp at the confluence of Fountain and Monument Creeks. They had surprised the Comanches, just as Anza intended. They chased the Indians for miles, down through what is now Pueblo, all the way to the foothills of Greenhorn Peak. It was near this mountain, named after the Comanche Chief, that on September 3, 1779, Anza met and defeated Cuerno Verde. It was a huge victory. Anza had saved New Mexico and perpetuated the eternal presence of Indo-Hispano people in this region.

Joe Barrera, Ph.D., is the former director of the Ethnic Studies Program at UCCS, and a combat veteran of the Vietnam War.

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La Llorona in Denver: @ the Rudolfo “Corky” Gonzales Library

Thank you to everyone who came to Karen’s reading in Denver. We had a wonderful time–met wonderful new writers, artists, and literature enthusiasts. We hope to hear back from our new friends and look forward to our next visit. Thank you Denver Public Library Staff, you made this a breezeless, beautiful event.

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Issue 5 Contributors Spend Sunday at Rico’s, Downtown.

Thank you to those who came. A lovely time with wonderful people doing writerly things among an inspiring place. Thank you to Poor Richard’s for their continued support in this ongoing literary project.

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The Lady Llorona can be found in the rocks, the water, a bush…

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Colorado authors… relaxed, confident, exemplars of craft

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Lucy Bell: there from day one

Event in Denver: Saturday August 25

Come join the growing Almagre community this Saturday up in Denver. Issue 5 contributor, Karen D. Gonzales, will be reading her memoir about encountering the legend of Lady Llorona.

RCG Denver Event

go to: DENVER PUBLIC LIBRARY

~Hope to see you there,
the Almagre Staff

 

ISSUE 5 “Race-Class-Gender” is Available!

It’s here! After a lot of work, Issue 5 has arrived. We think you’ll find it a worthy read, with challenging and provocative pieces, but also with a thread of hope and growth throughout. A special thanks to our sixteen contributors who made this issue possible. Please take the time to purchase a copy. Support art, support creativity, support our efforts to rebuff the world fed to us in captions and tweets. BUY RCG.

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The Almagre Review can also be purchased at…

Hooked on Books (Downtown)

Poor Richard’s (Downtown)

Ranch Foods Direct (Fillmore)

Books For You (8th Street)

Show up at one of these locations, ask the proprietor for a copy. The brick and mortar literature store is a bulwark of civilization!

John Lewis: Why Moby Dick?

Because, not to cheek my reader, it’s Great!

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Melville did perhaps the one thing most harmful to a writer, even more so than failing to achieve publication. His first novel was a huge commercial success, followed by several other successes. This set a high bar, but also the wrong one, which Melville through natural talent and vision, veered away from. It wasn’t the success that troubled him, it was the simplicity of storytelling which provided this success. In the long run, he was bound to follow his artistic sensibilities, which proved incompatible to prosperity.

Along came “Moby Dick” or “The Whale” as it was titled in England. Melville had just passed thirty years of age, and whereas the first several novels were adventurous, lushly exotic, and did not place too great a demand on the reader, Moby Dick fell flat. By tackling such an immensely heady and symbolic work, he broke trust with his readers. Following publication, Moby Dick sold poorly and was largely misunderstood or neglected by readers.

But what a story it turned out to be! Melville died much less a literary figure than he had been in his young adulthood — Moby Dick a failure, waiting full rediscovery in the 1920s, thirty years after the author’s passing.

For me, this is the great American novel. It reads almost biblically, in that the story is long, but broken into 150 mostly short chapters. Each chapter is a self-contained masterpiece, and can be read on its own. Like the bible, one can pick it up, randomly open the book, and enjoy these micro-universes on their own merit, tilling the prose for a chance elevation from the daily routine.

The prose drips with metaphor and symbolism. Each sentence is a miracle of craftsmanship; the cadence and rhythm a near breathless prescription of fluidity. And one can extract deep personal meaning from her reading… declaring, “This! This is what the story is about.”

An old trick is to hotbox characters within a trap setting. An ex-boyfriend and girlfriend get stuck on an elevator. The ship’s councillor and her unwilling patient get stuck on a small spacecraft. A competent but motley whaling crew is buttoned up with an insane, vengeance-minded captain with a partial body!

It’s the captain’s body which is important. Moby Dick is a story about many things; a startling avant-garde depiction of racial harmony, an adventure tale, revenge plot, religious commentary, eco-thriller (after all, it is the pursuit of oil), class screed, or even a story suggestive of homoerotic romance.

I find in it the deepest of spiritual matters; it speaks of blasphemy and illustrates the peril of abandoning free-will. Captain Ahab is a mono-maniac, whose sole purpose is to destroy the thing which destroyed him years ago. Ahab was almost killed by the white whale years prior to the telling of Moby Dick. Unbeknownst to the crew, the chartering company, and family back ashore, Ahab has a secret plan to hunt the beast which took his leg. This is a man who has relinquished the gift of free-will, and if the western religious tradition is to be believed, free-will is given him by God.

Ahab, a man of God, has rejected this. He blasphemes his maker by renouncing the most important of all divine bestowals. In his previous encounter with the white whale, Ahab loses his leg. He is made incomplete by the ocean’s carnage. And the ocean is a metaphor so pregnant it will yield itself forever to the service of large literary tales. But, the other physical scar, though often overlooked, is important. Years before the novel takes place, the whale’s daggered tooth cut Ahab along his entire body, producing a scar that twists up his abdomen and chest, and finishes above his face along the eye and forehead. Melville has done us a treat here, symbolically cutting Ahab in half. This is a man who is no longer a man. We all know about the missing leg, the madness in his cabin, the nailing of the doubloon to the mast, but it’s this scar which has rent the captain asunder. In that, he is no longer human according to the author. The looming byproduct is a monster who has forfeited the power of choice. Ahab becomes the supreme animal, transformed into a beast, for he will imperil his crew, his company, to the annihilating goal of vengeance. This is what it looks like for us to surrender the power of choice.

Or so I believe.

I love this story, because at each opportunity to discuss it with a fellow traveler, I find that it means something else entirely. We have the same list of ingredients, the same simple plot — captain leads crew to destruction in pursuit of vengeance — that it continues to astound me, and contemporary audiences, with the diverse fruit of meaningful experience.

John Lewis
Artist/Editor
The Almagre Review

Joe Barrera: History of the Southwest Needs Revision

I often wonder why U.S. schools ignore so much that is important when teaching history. It’s a strange thing for a patriotic people, but much of mainstream history is unknown, leaving students ignorant of the foundations of the country. “Minority” history, of course, is almost a complete blank. The Southwest, in particular, is ignored. I tell anybody who will listen that history is important, but as a young man once said to me, “I don’t need to know that because it happened before I was born.” In my eternal quest for enlightenment, I was in Taos last week at the annual international meeting of the Anza Society, a group devoted to research and education on the life and times of Juan Bautista de Anza, the Spanish governor of New Mexico, 1777-1787, and intrepid trailblazer who explored much of what is now the U.S. Southwest.

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Juan Bautista de Anza

Anza’s main claim to fame is the campaign against the Comanche Indians, led by a chief named Cuerno Verde, who wore a buffalo headdress with green-painted horns, hence the name, Greenhorn. In 1779, Anza led a large force of Pueblo, Ute, and Apache Indians, along with presidial troops and New Mexican settlers, down Ute Pass through what is now Manitou Springs and Colorado Springs. This was a trail-blazing feat which is only poorly known. Known or not, the  Spanish and Indian presence here makes me feel good. I am happy that our patch of ground was the site of events important in the history of the region. The war against the Comanches is important because it shows Anza’s genius, his ability to organize an allied expedition of Native Americans, Spanish soldiers and mestizo settlers against the destructive Comanches who were raiding in New Mexico, indiscriminately attacking indigenous people and settlers. Anza took the Comanches camped along Fountain Creek by surprise, ultimately defeating and killing Cuerno Verde near what is now Walsenburg. This victory and other battles resulted in the Anza-negotiated Comanche Peace of 1786, saving the remote colony of New Mexico from likely destruction by the fierce Comanches. This puts Anza in the same league with famous American frontiersmen, people like Daniel Boone, Kit Carson, John C. Fremont, and Lewis and Clark. Yet we never hear about him. Fortunately, a group of dedicated community leaders are planning a Colorado Springs Anza Memorial at the confluence of Monument and Fountain Creeks, possible site of the first skirmish with the Comanches as Anza descended Ute Pass.

Sometimes history can play tricks on you. I was with the Anza conference attendees when we toured Taos Pueblo. On the edge of the adobe apartments of the thousand-year-old Taos Pueblo are the ruins of the church of San Geronimo, destroyed by Colonel Sterling Price’s 2nd Regiment of Missouri Mounted Volunteers and Captain John Burgwin’s 1st U.S. Dragoons in February, 1847. The New Mexican and Taos Indian insurgents had revolted against the American occupation, killed the governor imposed on them by the U.S. Army, and were now holed up in the church. I gazed at the wooden crosses in the campo santo, the church-yard cemetery, the mounds of decomposing adobe bricks, and the bell tower that still stands, repaired just enough by the Taos people to keep alive the memory of their slain compatriots. Then I saw the dragoon captain rally his troops for a charge. He was out in front. He fell, mortally wounded. At that moment I felt that I was fated to see what once was, was not now, invisible, but yet still visible. It was real to me. I suppose the experience just came from the knowledge of history.

Joe Barrera, Ph.D., is the former director of the Ethnic Studies Program at UCCS, and a combat veteran of the Vietnam War.