The first detailed archival study of the indigenous populations of the early historic period in the Lower Rio Grande Valley of Texas and Mexico. Certain to become a standard reference in its field, Indians of the Rio Grande Delta is the first single-volume source on these little-known peoples. Working from innumerable primary documents in various Texan and Mexican archives, Martín Salinas has compiled data on more than six dozen named groups that inhabited the area in the sixteenth through the eighteenth centuries. Depending on available information, he reconstructs something of their history, geographical range and migrations, demography, language, and culture. He also offers general information on various unnamed groups of indigenous people, their lifeways, and on the relations between the them and the colonial Spanish missions in the region. “The scholarship is nothing short of superb . . . Salinas has produced the definitive work on the area, which has been needed for years.” —Rudolph C. Troike, Professor, Department of English, University of Arizona

Winner, Presidio La Bahia Award, Sons of the Republic of Texas Built to bring Christianity and European civilization to the northern frontier of New Spain in the seventeenth and eighteenth centuries...secularized and left to decay in the nineteenth century...and restored in the twentieth century, the Spanish missions still standing in Texas are really only shadows of their original selves. The mission churches, once beautifully adorned with carvings and sculptures on their façades and furnished inside with elaborate altarpieces and paintings, today only hint at their colonial-era glory through the vestiges of art and architectural decoration that remain. To paint a more complete portrait of the missions as they once were, Jacinto Quirarte here draws on decades of on-site and archival research to offer the most comprehensive reconstruction and description of the original art and architecture of the six remaining Texas missions—San Antonio de Valero (the Alamo), San José y San Miguel de Aguayo, Nuestra Señora de la Purísima Concepción, San Juan Capistrano, and San Francisco de la Espada in San Antonio and Nuestra Señora del Espíritu Santo in Goliad. Using church records and other historical accounts, as well as old photographs, drawings, and paintings, Quirarte describes the mission churches and related buildings, their decorated surfaces, and the (now missing) altarpieces, whose iconography he extensively analyzes. He sets his material within the context of the mission era in Texas and the Southwest, so that the book also serves as a general introduction to the Spanish missionary program and to Indian life in Texas.

The Texas land grants were one of the largest public land distributions in American history. Induced by titles and estates, Spanish adventurers ventured into the frontier, followed by traders and artisans. West Texas was described as "Great Space of Land Unknown" and Spanish sovereigns wanted to fill that void. Gaining independence from Spain, Mexico launched a land grant program with contractors who recruited emigrants. After the Texas Revolution in 1835, a system of Castilian edicts and English common law came into use. Lacking hard currency, land became the coin of the realm and the Republic gave generous grants to loyal first families and veterans. Through multiple homestead programs, more than 200 million acres had been deeded by the end of the 19th century. The author has relied on close examination of special acts, charters and litigation, including many previously overlooked documents.

Revising the standard narrative of European-Indian relations in America, Juliana Barr reconstructs a world in which Indians were the dominant power and Europeans were the ones forced to accommodate, resist, and persevere. She demonstrates that between the 1690s and 1780s, Indian peoples including Caddos, Apaches, Payayas, Karankawas, Wichitas, and Comanches formed relationships with Spaniards in Texas that refuted European claims of imperial control. Barr argues that Indians not only retained control over their territories but also imposed control over Spaniards. Instead of being defined in racial terms, as was often the case with European constructions of power, diplomatic relations between the Indians and Spaniards in the region were dictated by Indian expressions of power, grounded in gendered terms of kinship. By examining six realms of encounter--first contact, settlement and intermarriage, mission life, warfare, diplomacy, and captivity--Barr shows that native categories of gender provided the political structure of Indian-Spanish relations by defining people's identity, status, and obligations vis-a-vis others. Because native systems of kin-based social and political order predominated, argues Barr, Indian concepts of gender cut across European perceptions of racial difference.