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Journal articles on the topic 'Franciscans in New Mexico. New Mexico'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Norris, Jim. "The Franciscans in New Mexico, 1692-1754: Toward a New Assessment." Americas 51, no. 2 (1994): 151–71. http://dx.doi.org/10.2307/1007923.

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Scholars who have studied the Franciscan effort in New Mexico during the Spanish colonial epoch have generally posited that the watershed event in the missionary program was the Pueblo Revolt of 1680. Thus, the periodization for the Order's evangelical effort has been structured in two parts: pre-1680 and post-reconquest (1692-1821). One need only compare Fray Alonso de Benavides's glowing description of his brethren's work in the region in 1630 with that of Fray Silvestre Vélez de Escalante's harsh rebuke to the friars in 1777 to realize fundamental changes had occurred in the missionization

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Truitt, Jonathan. "Adopted Pedagogies: Nahua Incorporation of European Music and Theater in Colonial Mexico City." Americas 66, no. 03 (2010): 311–30. http://dx.doi.org/10.1017/s0003161500005757.

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In 1519 Spanish conquistadors arrived on the shores of Mesoamerica under the leadership of Hernando Cortés. Following the defeat of Mexico-Tenochtidan, the Aztec capital, Cortés requested that members of the Franciscan order be sent from Spain to lead the conversion effort. In 1523 the first three Franciscans arrived, among them fray Pedro de Gante. One year later another 12 Franciscans made the journey. They established themselves in the southeastern portion of Mexico-Tenochtitlan, and under their direction Nahua laborers built the principal Franciscan religious compound, San Francisco, and t

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Truitt, Jonathan. "Adopted Pedagogies: Nahua Incorporation of European Music and Theater in Colonial Mexico City." Americas 66, no. 3 (2010): 311–30. http://dx.doi.org/10.1353/tam.0.0209.

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In 1519 Spanish conquistadors arrived on the shores of Mesoamerica under the leadership of Hernando Cortés. Following the defeat of Mexico-Tenochtidan, the Aztec capital, Cortés requested that members of the Franciscan order be sent from Spain to lead the conversion effort. In 1523 the first three Franciscans arrived, among them fray Pedro de Gante. One year later another 12 Franciscans made the journey. They established themselves in the southeastern portion of Mexico-Tenochtitlan, and under their direction Nahua laborers built the principal Franciscan religious compound, San Francisco, and t

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4

Morales Francisco, OFM. "The Native Encounter with Christianity: Franciscans and Nahuas in Sixteenth-Century Mexico." Americas 65, no. 2 (2008): 137–59. http://dx.doi.org/10.1353/tam.0.0033.

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Among the nations of the New World, Mexico is probably the country in which the Franciscans worked most intensively. Having been the first missionaries to arrive in Mexico, they covered most of its territory and worked with numerous native groups: Nahuas, Otomies, Mazahuas, Huastecas, Totonacas, Tarascans, Mayas. Their intense missionary activity is evident in the many indigenous languages the Franciscans learned, the grammars and vocabularies they wrote, the numerous Biblical texts they translated, and the catechisms they wrote with ideographical techniques quite alien to the European mind. T

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Katzew, Ilona. "La Virgen de la Macana. Emblema de una coyuntura franciscana." Anales del Instituto de Investigaciones Estéticas 20, no. 72 (1998): 39. http://dx.doi.org/10.22201/iie.18703062e.1998.72.1802.

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The cult to the Vírgín of the Macana was not limited to New Mexico. It was consolidated and survived in the center of New Spain because the ímage and the story that explains it became parts of the symbolic and polítical repertory of the Franciscans during their conflict with the secular clergy which dominated the institutional life of the viceregal church during the eighteenth century. The study of the images of the Virgin provide understanding of some of the arguments used by the Franciscans during this struggle.

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Tomasz Szyszka. "Zarys historii ewangelizacji Meksyku od XVI do XVII wieku." Annales Missiologici Posnanienses 24 (December 31, 2019): 7–30. http://dx.doi.org/10.14746/amp.2019.24.1.

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The evangelization of Mexico in the 16th and 17th centuries is a fascinating period in the history of Christianization of the New World. The creative confrontation of the then missionaries (Franciscans, Dominicans, Augustinians, and Jesuits) with local cultures and beliefs and the Spanish conquest system resulted in the development of innovative methods of working with indigenous peoples (catechisms, education, art, hospitality, scientiﬁ c research) and the creation of stable church structures in Mexico.

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West, Delno C. "Medieval Ideas of Apocalyptic Mission and the Early Franciscans in Mexico." Americas 45, no. 3 (1989): 293–313. http://dx.doi.org/10.2307/1007224.

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On June 18, 1539, at Tlaxcala, New Spain, Indians recently converted to Christianity performed a pageant written and directed by the Franciscan missionaries. The play titled “The Conquest of Jerusalem” featured the final siege of the Holy City led by combined armies from Spain and New Spain aided by forces from France and Hungary. The drama unfolds with the army from New Spain, protected by angels and St. Hippolytus, showing the most valor. Huddled to one side of the battlefield are the Pope and his court offering prayers for a Christian victory. After several attacks, each of which ends in a

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McCracken, Ellen. "Fray Angélico Chávez and the Colonial Southwest: Historiography and Rematerialization." Americas 72, no. 4 (2015): 529–47. http://dx.doi.org/10.1017/tam.2015.66.

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In the summer of 1924, townspeople recount, 14-year-old Manuel Chávez built models of colonial New Mexico mission churches in the dirt outside Our Lady of Guadalupe Church in the village of Peña Blanca. He was staying with the Franciscan friars after expressing his desire to enter the seminary, where he would become the first native New Mexico Hispano to be ordained a Franciscan priest in the centuries since the Spanish colonization. Still a boy, but one who was about to embark on a life-changing path, the small missions he playfully constructed in the dirt and staunchly protected foretold the

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Schwaller, John F. "Fr. Agustín de Vetancurt: The “Via crucis en mexicano”." Americas 74, no. 2 (2017): 119–37. http://dx.doi.org/10.1017/tam.2017.1.

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The reputation of Fr. Agustín de Vetancurt, one of the better known Franciscans of colonial Mexico, derives largely from his fame as a historian. He is the author of the monumental Teatro mexicano (1698), a historical description of the most important events of colonial New Spain. Fr. Agustín was also an accomplished scholar of Nahuatl, and published several works in that language. This essay will take a preliminary look at his life and times by focusing on a small work written by him in Nahuatl. It is a guide for the ceremony of the Stations of the Cross, celebrated throughout the year but es

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Achmatowicz, Jerzy. "El salmo 59 como base de la interpretación apocalíptico-milenarista de la misión fundadora de los franciscanos en Nueva España." Estudios Hispánicos 24 (March 31, 2017): 9–21. http://dx.doi.org/10.19195/2084-2546.24.1.

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Psalm 59 as the basis of apocalyptic-millenaries interpretation of in New Spain Franciscans the founder’s missionArticle treat about the criticism of sources. In this case it comes to appeal to the Spanish chroniclers Motolinii and Mendieta to Psalm 59. In Mendieta comes to special translate a fragment of the same psalm, which is one of the foundations of apocalyptic-millenaries interpretation of the Franciscan missions in Mexico in the first half of the sixteenth century.Using specific translating tools we show that the said base includes acceptance of confusion mentioned Psalm, which allows

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Hanson, Craig A. "The Hispanic Horizon in Yucatan: A model of Franciscan missionization." Ancient Mesoamerica 6 (1995): 15–28. http://dx.doi.org/10.1017/s0956536100002078.

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AbstractFollowing the military campaigns of conquest in sixteenth-century Yucatan, the Order of Friars Minor Observant assumed the task of controlling, by culture conversion, the indigenous Yucatec Maya. The fundamental vehicle for this program of social engineering was the built environment of the mission, composed of the chapel, atrium, and friary, and the associated village. Archaeological remains of mission sites are horizon markers for the earliest phases of permanent Hispanic presence on the peninsula, ca. 1545–1572. Mission villages specify locations where the friars reorganized pre-His

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Lara, Jaime. "The Artistic Posterity of Joachim of Fiore in Latin America." Religion and the Arts 18, no. 1-2 (2014): 26–60. http://dx.doi.org/10.1163/15685292-01801004.

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‭It has long been recognized that Joachim of Fiore (d. 1202), the Calabrian abbot, prophet, and artist, had a profound effect on the mendicant friars, particularly on the Franciscans and Dominicans who recognized their respective founders in his eschatological prophecies. Both orders made use of Joachim’s prognostications in their self-defense and in their world mission, especially when the New World was discovered. Franciscan art in the Andes and Mexico employed Joachimite references, and included the portrait of the Calabrian abbot in paintings depicting a flying Saint Francis of Assisi. The

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Dickason, Olive Patricia. "Campaigns to Capture Young Minds: A Look at Early Attempts in Colonial Mexico and New France to Remold Amerindians." Historical Papers 22, no. 1 (2006): 44–66. http://dx.doi.org/10.7202/030964ar.

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Abstract Both French and Spanish authorities saw the education of Amerindians as an essential tool in assimilating them to European ways. Both groups thought that the natives were either uneducated, and therefore clean slates for new teachings, or else sufficiently capable of understanding the superiority of foreign ways. In either case, education was the necessary vehicle for turning the natives towards European habits and norms of behaviour. The approach of each group was different. The Spanish, through the Franciscans, were able to take over an existing system, altering it to suit their own

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Pardo, Osvaldo F. "How to Punish Indians: Law and Cultural Change in Early Colonial Mexico." Comparative Studies in Society and History 48, no. 1 (2006): 79–109. http://dx.doi.org/10.1017/s0010417506000041.

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Not long after the arrival of the Mendicant orders in New Spain, a view emerged among the friars that the subjection of the Mexican Indians to Spanish law might not be a goal as practical and desirable as the Crown expected, at least not for the immediate future. Franciscans, in particular, thought that the transfer and application of long-established legal principles to the Mexican Indians, such as the customary distinction of jurisdictions, could ultimately hurt rather than facilitate their full conversion to Christianity. For them, the administration of justice was but a natural extension o

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Pollnitz, Aysha. "OLD WORDS AND THE NEW WORLD: LIBERAL EDUCATION AND THE FRANCISCANS IN NEW SPAIN, 1536–1601The Whitfield Prize Winner." Transactions of the Royal Historical Society 27 (November 1, 2017): 123–52. http://dx.doi.org/10.1017/s0080440117000068.

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ABSTRACTThe Colegio de Santa Cruz de Tlatelolco, established in 1536, liberally educated the sons of Nahua (Aztec) leaders in New Spain. Its Franciscan pedagogues, including Bernardino de Sahagún (c. 1499–1590), Andrés de Olmos (1491–1571) and Juan Bautista (c. 1555–1606/13), worked with indigenous students and alumni to collect, edit and circulate Nahuatl huehuetlahtolli, or ‘speech of the ancients’. This paper examines the largest collection of these orations printed in pre-modern Mexico, the Huehuetlahtolli [1601] edited by Juan Bautista and indigenous intellectuals from the college. It arg

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Candelaria, Lorenzo. "Bernardino de Sahagún's Psalmodia Christiana:." Journal of the American Musicological Society 67, no. 3 (2014): 619–84. http://dx.doi.org/10.1525/jams.2014.67.3.619.

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In Mexico City, 1583, Pedro Ocharte published the first book of vernacular sacred song in the Americas—the Psalmodia Christiana (Christian Psalmody) by Bernardino de Sahagún, a Spanish missionary of the Franciscan Order. Sahagún composed his book of 333 songs in the Nahuatl language during the second half of the sixteenth century to promote the formation of Catholic Mexica (better known as “Aztec”) communities in the central valley of Mexico. Well-received in its day as a primer on tenets of the Catholic faith, the life of Christ, and the virtues of the saints, it was denounced before the Inqu

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Poole, Stafford. "‘El Yndio Mas Venturoso’: A Spanish Guadalupan Drama of the Early Nineteenth Century." Americas 73, no. 2 (2016): 171–84. http://dx.doi.org/10.1017/tam.2016.36.

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The Catholic missionaries who first brought Christianity to New Spain (colonial Mexico) were often very creative and innovative in their teaching methods. They used various audiovisual devices and, often without realizing it, built on preconquest and pre-Christian concepts, a form of unconscious syncretism. It is widely accepted that the missionary enterprise began in 1524 with the arrival of “The Twelve,” the first Franciscan missionaries. Their initial decision that evangelization would be carried on in the native languages, not Spanish, was crucial and had become Church policy by the eighte

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Pedroza-Tobias, Andrea, Eric Crosbie, Melissa Mialon, Angela Carriedo, and Laura A. Schmidt. "Food and beverage industry interference in science and policy: efforts to block soda tax implementation in Mexico and prevent international diffusion." BMJ Global Health 6, no. 8 (2021): e005662. http://dx.doi.org/10.1136/bmjgh-2021-005662.

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Mexico is the largest soft drink market in the world, with high rates of obesity and type 2 diabetes. Due to strains on the nation’s productivity and healthcare spending, Mexican lawmakers implemented one of the world’s first public health taxes on sugar-sweetened beverages (SSBs) in 2014. Because Mexico’s tax was designed to reduce SSB consumption, it faced strong opposition from transnational food and beverage corporations. We analysed previously secret internal industry documents from major corporations in the University of California San Francisco’s Food Industry Documents Archive that she

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Jackson, Robert H. "Bourbon-Era Mission Reform." Estudios de Historia Novohispana, no. 65 (July 2, 2021): 13–53. http://dx.doi.org/10.22201/iih.24486922e.2021.65.76411.

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After the Spanish colonized California in 1769, Franciscans from the Apostolic College of San Fernando (Mexico City) established missions but implemented a new model to more rapidly integrate indigenous populations into colonial society as per the expectations of royal officials. The indigenous populations were to be congregated on mission communities organized on the grid plan and were to live in European-style housing. This article examines the reform of missions in the Sierra Gorda, Baja California, on the ex-Jesuit missions among the Guarani in South America, and then those in California a

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Hendricks, Rick. "After “The Year Eighty”: The Demise of Franciscan Power in Spanish New Mexico." Hispanic American Historical Review 82, no. 4 (2002): 792–93. http://dx.doi.org/10.1215/00182168-82-4-792.

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Lavrin, Asunción. "Lay Brothers: The Other Men in the Mendicant Orders of New Spain." Americas 72, no. 3 (2015): 411–38. http://dx.doi.org/10.1017/tam.2015.32.

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In 1556 Franciscan missionaries from the city of Mexico arrived in the then remote area of Zacatecas to begin what was expected to be a crucial but difficult evangelization of the area. They had been preceded by several other brothers who had not settled there despite having spent several years in catechizing the indigenous. The intention of these four missionaries was to stay and found a convent. Along with Fr. Pedro de Espinareda and Fr. Diego de la Cadena came one lay brother, Fr. Jacinto de San Francisco, and onedonadosimply called Lucas. Fr. Joseph Arlegui, chronicler of the order, assume

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O'Mara, Philip F. "After "The Year Eighty": The Demise of Franciscan Power in Spanish New Mexico (review)." Catholic Historical Review 89, no. 4 (2003): 806–7. http://dx.doi.org/10.1353/cat.2003.0227.

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Vincke, Estefanía Yunes. "Primer for a New World." Americas 77, no. 1 (2020): 129–40. http://dx.doi.org/10.1017/tam.2019.111.

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AbstractThe Cartilla para enseñar a leer (1569), attributed to Flemish Franciscan Pedro de Gante, was one of the most important primers from the early years of the viceroyalty of New Spain. Nevertheless, the primer's importance during the process of cultural contact has been largely ignored. As did other primers of the period, the Cartilla contained the most important prayers, but what sets the Cartilla aside is that its selection of prayers is presented in a trilingual version, in Castilian, Latin, and Nahuatl. The content of the Cartilla invites the question as to why Gante, a missionary foc

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Will de Chaparro, Martina E. "After “The Year Eighty”: The Demise of Franciscan Power in Spanish New Mexico. By Jim Norris. Albuquerque: University of New Mexico Press, 2000. Pp. x, 212. Maps. Notes. Bibliography. Index. $39.95 cloth." Americas 58, no. 2 (2001): 305–6. http://dx.doi.org/10.1353/tam.2001.0125.

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Reeves, Henry M. "Sahagún's “Florentine Codex”, a little known Aztecan natural history of the Valley of Mexico." Archives of Natural History 33, no. 2 (2006): 302–21. http://dx.doi.org/10.3366/anh.2006.33.2.302.

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Franciscan missionary Fray Bernardino de Sahagún arrived in New Spain (Mexico) in 1529 to proselytize Aztecs surviving the Conquest, begun by Hernán Cortés in 1519. About 1558 he commenced his huge opus “Historia general de las cosas de Nueva España” completed in Latin–Nahuatl manuscript in 1569. The best surviving version, the “Florentine Codex”, 1579, in Spanish–Nahuatl, is the basis for the editions published since 1829. The first English translation was issued in 13 volumes between 1950 and 1982, and the first facsimile was published in 1979. Book 11, “Earthly things”, is a comprehensive n

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Cutter, Charles. "Reviews of Books:After "The Year Eighty": The Demise of Franciscan Power in Spanish New Mexico Jim Norris." American Historical Review 108, no. 5 (2003): 1495. http://dx.doi.org/10.1086/530061.

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27

Stockel, H. Henrietta. "The Broken Hallelujah." Nova Religio 18, no. 2 (2014): 83–93. http://dx.doi.org/10.1525/nr.2014.18.2.83.

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This article describes the effects of the recent shortage of priests on an historic association between the Franciscan Order and the Chiricahua and Mescalero Apaches. To retain their priest at the St. Joseph Apache Mission on the Mescalero Apache Reservation in New Mexico, the tribe held two separate traditional Apache Blessing Ceremonies in 2013. Now recovering from being a priestless parish, St. Joseph Apache Mission struggles to meet its spiritual and financial needs as parishioners cope with acclimating to an unfamiliar diocesan priest.

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Cutter, Charles, and J. Manuel Espinosa. "The Pueblo Indian Revolt of 1696 and the Franciscan Missions in New Mexico: Letters of the Missionaries and Related Documents." Western Historical Quarterly 21, no. 1 (1990): 95. http://dx.doi.org/10.2307/969000.

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Tate, Michael L. "The Pueblo Indian Revolt of 1696 and the Franciscan Missions in New Mexico: Letters of the Missionaries and Related Documents." History: Reviews of New Books 18, no. 2 (1990): 54–55. http://dx.doi.org/10.1080/03612759.1990.9945627.

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Russell, Scott C., and J. Manuel Espinosa. "The Pueblo Indian Revolt of 1696 and the Franciscan Missions in New Mexico: Letters of the Missionaries and Related Documents." American Indian Quarterly 17, no. 3 (1993): 415. http://dx.doi.org/10.2307/1184903.

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y Valencia, Robert Himmerich, and J. Manuel Espinosa. "The Pueblo Indian Revolt of 1696 and the Franciscan Missions in New Mexico: Letters of the Missionaries and Related Documents." Ethnohistory 37, no. 4 (1990): 460. http://dx.doi.org/10.2307/482872.

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Greeley, June-Ann. "“Who Would Believe What We Have Heard?”: Christian Spirituality and Images from the Passion in Religious Art of New Spain." Religion and the Arts 13, no. 2 (2009): 181–204. http://dx.doi.org/10.1163/156852909x422737.

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AbstractThe colonial art of New Spain/Mexico provides the viewer with a locus of examination into the robust Christianity that emerged over time out of a native spirituality newly laden with the contours and images from the Old World theology of late medieval/early Catholic Reformation Spain. Franciscan and especially Jesuit missionaries, impelled by a devotional zealotry, championed an apocalyptic vision of hope and suffering that was well suited for artistic expression. Religious art, whether or not patronized by European colonizers, became an instrument for the missionaries to teach and for

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de Terreros, Juan M. Romero. "The Destruction of the San Sabá Apache Mission: A Discussion of the Casualties." Americas 60, no. 04 (2004): 617–27. http://dx.doi.org/10.1017/s0003161500070632.

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The Lipan Apache mission on the banks of the San Sabá River was located on the northern boundary of Coahuila, New Spain, in the center of today’s state of Texas. On March 16, 1758, Norteño tribes, allied with the Comanches, attacked and destroyed the mission, demonstrating their hostility to what they saw as the Spaniards’ unjust support of their traditional enemy, the Apaches. The destruction of the mission contributed to the failure of the most far-reaching attempt by the Spanish Crown and the Franciscan Order to settle the Apaches in Texas. The Spanish believed that the mission was the only

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de Terreros, Juan M. Romero. "The Destruction of the San Sabá Apache Mission: A Discussion of the Casualties." Americas 60, no. 4 (2004): 617–27. http://dx.doi.org/10.1353/tam.2004.0075.

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The Lipan Apache mission on the banks of the San Sabá River was located on the northern boundary of Coahuila, New Spain, in the center of today’s state of Texas. On March 16, 1758, Norteño tribes, allied with the Comanches, attacked and destroyed the mission, demonstrating their hostility to what they saw as the Spaniards’ unjust support of their traditional enemy, the Apaches. The destruction of the mission contributed to the failure of the most far-reaching attempt by the Spanish Crown and the Franciscan Order to settle the Apaches in Texas. The Spanish believed that the mission was the only

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Senkewicz, Robert M. "Indians, Franciscans, and Spanish Colonization: The Impact of the Mission System on California Indians. By Robert H. Jackson and Edward Castillo. (Albuquerque: University of New Mexico Press, 1995. Pp. 214. Illustrations. Tables, Notes. Bibliography. Index. $50.00.)." Americas 53, no. 2 (1996): 311–13. http://dx.doi.org/10.2307/1007631.

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Restall, Matthew. "Heirs to the Hieroglyphs: Indigenous Writing in Colonial Mesoamerica." Americas 54, no. 2 (1997): 239–67. http://dx.doi.org/10.2307/1007743.

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Shortly after the Spanish conquests in Mesoamerica (or, as the colonizers termed it, New Spain), friars chiefly of the Franciscan and Dominican orders taught the art of alphabetic writing to the indigenous elite. As a result the colonial period saw the production of an extensive body of documentation—overwhelmingly notarial and largely legal in nature—by Mesoamerica's indigenous peoples, written in their own languages but using the Roman alphabet. The language best represented in the surviving material (and thus in the ethnohistorical literature) is Nahuatl, often misleadingly called Aztec but

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Jercinovic, Eugene M. "New Mexico." Madroño 56, no. 4 (2009): 295. http://dx.doi.org/10.3120/0024-9637-56.4.295.

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Cloud-Hughes, Michelle A., and Marc A. Baker. "New Mexico." Madroño 61, no. 1 (2014): 149–50. http://dx.doi.org/10.3120/0024-9637-61.1.149.

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Tonne, Phil, and Gordon C. Tucker. "New Mexico." Madroño 63, no. 1 (2016): 5–6. http://dx.doi.org/10.3120/0024-9637-63.1.5.

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Gibson, Joan McIver. "New Mexico." Cambridge Quarterly of Healthcare Ethics 1, no. 2 (1992): 122–23. http://dx.doi.org/10.1017/s0963180100008288.

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Shaheen, Sharon T. "New Mexico." Texas A&M Journal of Property Law 6, no. 3 (2020): 257–64. http://dx.doi.org/10.37419/jpl.v6.i3.10.

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Under the Produced Water Act (“Act”) enacted in the 2019 regular legislative session, the New Mexico Legislature authorized the New Mexico Oil Conservation Division (“OCD”) and the New Mexico Water Quality Control Commission (“WQCC”) to regulate produced water resulting from oil and gas drilling or production. The Act governs the transportation and sale of produced water, recycled water (also referred to as recycled produced water), and treated water (also referred to as treated produced water).

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Conley, Karen Tallkat. "New Mexico Summer." Radical Ecologies in the Anthropocene 32, no. 2 (2017): 191–94. http://dx.doi.org/10.7202/1042994ar.

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Laborde, Cregan. "Taos, New Mexico." Spine 31, no. 20 (2006): i. http://dx.doi.org/10.1097/00007632-200609150-00001.

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Weishaus, Joel. "Nuclear New Mexico." Jung Journal 13, no. 2 (2019): 99–102. http://dx.doi.org/10.1080/19342039.2019.1600983.

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Greenberg, Amy S. "New Mexico Reservations." Reviews in American History 47, no. 2 (2019): 198–203. http://dx.doi.org/10.1353/rah.2019.0029.

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Southgate, M. Therese. "New Mexico Skies." JAMA 295, no. 20 (2006): 2332. http://dx.doi.org/10.1001/jama.295.20.2332.

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Hunt, Adrian P., and Barry S. Kues. "New Mexico: Fossils." Rocks & Minerals 67, no. 5 (1992): 307–13. http://dx.doi.org/10.1080/00357529.1992.9926498.

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Kues, Barry S. "New Mexico: Geology." Rocks & Minerals 67, no. 5 (1992): 340–49. http://dx.doi.org/10.1080/00357529.1992.9926502.

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Romig, Kirsten B., and Kelly W. Allred. "Mosses New to New Mexico." Evansia 30, no. 3 (2013): 105–9. http://dx.doi.org/10.1639/079.030.0301.

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Klimaszewski, Jan, and Georges Pelletier. "Review of the Ocalea group of genera (Coleoptera, Staphylinidae, Aleocharinae) in Canada and Alaska: new taxa, bionomics, and distribution." Canadian Entomologist 136, no. 4 (2004): 443–500. http://dx.doi.org/10.4039/n03-069.

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Abstract:

AbstractA review of the Nearctic genera and Canadian and Alaskan species of the Ocalea group is presented. Ten genera are treated, with five erected as new: Alfocalea Klimaszewski gen. nov. (type species: A. montana Klimaszewski sp. nov.), Betocalea Klimaszewski gen. nov. (type species: B. pacifica Klimaszewski sp. nov.), Gennadota Casey (reinstated), Longipeltina Bernhauer, Megocalea Klimaszewski gen. nov. (type species: M. lemieuxi Klimaszewski sp. nov.), Metocalea Klimaszewski gen. nov. (type species: M. lindgreni Klimaszewski sp. nov.), Neoisoglossa (Casey) (nomen novum), Neothetalia Klima

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