Imagine our surprise to see this storefront on Essex Street next to the [Peabody-Essex] museum: Kakawa is coming! Sure, I’d believe it in Aspen, Colo., or Scottsdale, Ariz., but Salem? I would love to know how they picked Salem, but I suspect that their new outlet will do well, being perfect for someone seeking a historical “elixir” after a morning of museuming. A Salem-Santa Fe axis — who knew?
Now I know. I stopped at Kakawa in Santa Fe yesterday and spoke with Tony Bennett, who owns it together with his wife, Bonnie. This is what they do.
Aztec-style chocolate: cacao, chiles, other spices, flowers.
And they decided several years ago that Kakawa would fit right into the commercial building that they own adjacent to the museum. Then their architect died, and there were other complications, but Kakawa is on-track to open in the near future. In addition, Tony said, there would be a Kakawa kiosk inside the museum. Some buenas noticias for Salem.
We live in southern Colorado – within the province of New Mexico, if you follow a pre-1821 map.Not that the Spanish ever settled this far north, although Gov. Juan Bautisa de Anza’s epic 1776 pursuit of Comanche raiders ended in a battle not far away. So we often feel that Santa Fe, more than Denver, is our cultural capital.
Cannon (1946-1978) was an enrolled member of the Kiowa tribe, born in Oklahoma. He studied at the Institute of American Indian Arts in Santa Fe, then joined the Army, fought in Vietnam, returned to the US and painted up a storm until dying in a car crash in Santa Fe.
There’s almost another connection — a high-school friend of mine taught at IAIA, but not until a time after Cannon had finished there.
Coming soon, Kakawa in Salem! Photo made a few yards to the right of the one above.
Imagine our surprise to see this storefront on Essex Street next to the museum: Kakawa is coming! Sure, I’d believe it in Aspen, Colo., or Scottsdale, Ariz., but Salem? I would love to know how they picked Salem, but I suspect that their new outlet will do well, being perfect for someone seeking a historical “elixir” after a morning of museuming. A Salem-Santa Fe axis — who knew?
Further east on Essex Street sitsArtemisia Botanicals, the serious herb shop in town (as opposed to the jars of herbs in some of the witch shops that have probably sat there for years and years), offering herbs, teas, oils, jewelry, and, of course, psychic readings.
We picked up a few things — for me it was a package of copal incense sticks. I have copal resin and like to use it for certain things, but there are times when sticks are just convenient. I looked at the label: They were from Fred Soll’s Incense in Tijeras, N.M., which is just east of Albuquerque. According to Mapquest, Tijeras is 358 miles (573 km) from my house, whereas Salem (had I chosen to drive), is about 2078 miles (3325 km).
But at last we are home. Then I see an unfamiliar car in the driveway.
Two nicely dressed men are at the bottom of the stairs, one middle-aged, one twenty-something. The older man holds a small, leather-bound book. When I step out onto the porch, he starts into a spiel about visiting the neighborsNever saw you before, buddy. and conducting a survey about how to find happiness.
¡Madre de dios! ¡Los puritanos!
I tell him that I never talk about religion before breakfast, and I am just about to sit down at the table. And that the best way out of the driveway is to pull toward the garage door, then cut your wheels hard as you back up.
Maybe they were just evangelicals, not Calvinists, but we live on an obscure road in the woods, and this was only the second missionary visit in twenty-five years.
Sometimes, as in the Roman West, you get the feeling that the upper classes, at least, just followed a fashion set by the emperor: “If you’re going to get ahead, it helps to be a Christian.” The lower classes were slowly brought around by a mixture of preaching, examples, and punishments.
The Nigerian writer Chinua Achebe, whose best-known work, Things Fall Apart, is set in a late-19th-century Igbo community, describes government-backed missionaries’ influence on the community, and some of the people’s response (or rather, non-response) might surprise you.
In one instance, however, indigenous people fought a war against the missionaries and won. It was Pagans 1, Catholics 0, at least until the rematch.
To summarize a lot of history: During the 16th century, several Spanish expeditions crossed or probed the upper Rio Grande Valley of what is now New Mexico, as well as entering settlements to the west, such as Zuni (New Mexico) and the Hopi towns (Arizona).
Serious colonization began in 1598 under the leadership of Don Juan de Oñate. About fifty Franciscan monks and priests were part of his expedition, bringing not just their gospel but Mexican chiles, tomatoes, and melons, as well as Eurasian peach tree seedlings and more, thus changing foodways of the American Southwest forever. More colonists, soldiers, and missionaries continued to arrive subsequently, although never in large numbers.
It was the usual story:
The Franciscans not only wanted to replace the idolatrous religious practice of the Pueblos, which were clearly the work of the omnipresent Devil, but also all aspects of their non-European, barbarian way of life The Indians needed to learn to wear proper clothes and shoes, to be modest, and to never engage in adultery.Jake Page, Uprising: The Pueblo Indians and the First American War for Religious Freedom (Tucson: Rio Nuevo, 2013), 57.
Over the next eighty years there were sporadic acts of resistance but nothing major. The leaders of rebellions were usually questioned, tortured, and executed. In one 1675 round-up of rebels, 47 religious leaders (medicine men) from nearby Pueblo towns were brought to Santa Fe, where a few were hanged and the rest flogged and imprisoned. One man, a shaman named Po’pay (also spelt Popé), from San Juan Pueblo (now using its old name of Okeh Owingeh again), upon his release announced to the people back home that the gods had given him a plan.
He and his group carried out an astonishing strategy: they organized warriors who spoke multiple languages (all unwritten), over distances of hundreds of miles, to all rise up on the same day, 11 August 1680. Inevitably, there were some security leaks — the Spanish governor in Santa Fe found out what was planned, and so Po’pay told people in his area to strike a day early.
The priests died first. Churches — even huge adobe edifices like the first church at Pecos — were burned internally and then torn down brick by brick. Other warriors attacked Spanish farms and ranches, killing and looting. In the north, survivors fled to the governor’s palace, the casas reales, in Santa Fe, while others further south gathered at Isleta, south of today’s Albuquerque. Twenty-one Franciscan friars “achieved martyrdom” that first day.
At Hopi, after they torched the churches, “the two-hundred-pound bells, so piously hauled the thousand miles from New Spain [Mexico] over the years, were destroyed, except at Oraibi where they were hidden, and remain so to this day.”Ibid., 115.
The survivors, less than half of the colonial population, prepared to break out of their siege in Santa Fe, even though most were not fighting men. But the Indians, who outnumbered them, let them go, and they straggled south, eventually stopping where Ciudad Juárez, Mexico, now stands.
Good bureaucrats, the Spanish censused the survivors:
Catalina de Zamora passed muster with four grown nieces, Spaniards, all on foot and extremely poor, and five servants [presumably Indians]. The enemy killed two of her nephews and more than thirty relatives. She does not sign because of not knowing how.Ibid. 136.
When you read that the natives of western North America “got horses from the Spanish,” 1680 is when that happened.
No Golden Age emerged in the former colony. Some communities mounted a “de-Hispanization” campaign. At Okeh Owingeh, Po’pay ordered un-baptism ceremonies and forbade his people to ever mention Jesus, Mary, or other saints again. Other communities relocated to more defensible locations, expecting that the Spanish would return — which they did, twelve years later, in 1692.
Meanwhile, inter-tribal wars flared up again, Apache raids were a constant problem, and drought was always lurking.
The Reconquista is sometimes described as “bloodless,” but it was not. Many Pueblo towns looked at their odds and decided to surrender. Without the grand coalition of 1680, the 50 veteran Spanish soldiers who accompanied the new (or returning) colonists could defeat the warriors of any single town.
Yet in some places, there were bitter fights. Archaeologists found evidence of them only relatively recently — David Roberts’ The Pueblo Revolt (linked at the image) tells that story. Jake Page’s Uprising: The Pueblo Indians and the First American War for Religious Freedom, which I have quoted here, is stronger on the cultural background issues and the long-term effects of the Great Pueblo Revolt and the Reconquest. I would recommend it as a good first book on the revolt.
With the Reconquest, the Franciscans and other Catholic missionaries came back too, but they never ruled the Pueblo towns as before. Many tribal members took a “dual faith” approach, attending Mass but also celebrating their own festivals or blended festivals, while keeping much of their various Old Religions a private matter. It was, Page notes, “a mutual accommodation.”