Tejano or Tex-Mex music is also a kind of music originating in Texas.

Tejanos

72px Lorenzo de Zavala • Juan Seguín • Selena • Henry B. Gonzalez • Eva Longoria • Robert Rodriguez
Total population
Tejanos 6,669,666 Americans up to 32.0% of the total Texan population in 2000[1]
Regions with significant populations
Texas
Languages
American English, Spanish language, American Spanish, Spanglish, Indigenous languages of Mexico, Ladino
Religion
Predominantly Roman Catholic, Protestant, and Jewish
Related ethnic groups
Californios, Hispanos, Mexicans, Spaniards, Basques, Canarians, Texians, German Texan

Tejano or Texano (Spanish for "Texan") is a term used to identify a Texan of criollo spanish or Mexican heritage.

Historically, the Spanish term Tejano has been used to identify different groups of people. During the Spanish Colonial times and pre-Anglo colonization, the term primarily applied to Spanish settlers of the region now known as Texas (first as part of the New Spain and then in 1821 as part of Mexico).^[2] During the times of independent south Texas, the term also applied to Spanish-speaking Texans and Hispanicized Germans and other Europeans.^[3] In modern times, the term is more broadly used to identify a Texan of Mexican descent.

History[link]

Spanish government[link]

Already in 1519, Alonso Alvarez de Pineda claimed Texas for Spain. However, Spain paid little attention to the province until 1685. In this year, Spain received news of the existence of a French colony in Texas that could endanger Spanish mines and shipping routes, so that the king of Spain sent 10 expeditions to the province to look for a French colony, that never came to see. Between 1690 and 1693 several Spanish expeditions took place in Texas, who helped obtain a better understanding of the place for the provincial government and the settlers who come later to Texas.

When settlers first arrived in Texas, Tejano settlements arose in three separate regions. The Northern Nacogdoches region, the Bexar–Goliad region along the San Antonio River, and the Rio Grande ranching frontier between the Nueces River and the Rio Grande River. These populations shared certain characteristics yet they were also independent from one another. The main unifying factor for these separate regions was their shared responsibility of defending the Tejas frontier. Some of the first Tejano settlers were from the Canary Islands. Their family units were among the first to settle at the Presidio of San Antonio de Béjar in 1731 (Modern-day San Antonio, Texas). Soon after, they established the first civil government in Texas at La Villa de San Fernando.

Ranching was a major activity in the Bexar-Goliad settlement, which consisted of a belt of ranches that extended along the San Antonio river between Bexar and Goliad. The Nacogdoches settlement was located in the North Texas region. Tejanos from Nacogdoches traded with the French and Anglo residents of Louisiana, and were culturally influenced by them. The third settlement was located North of the Rio Grande toward the Nueces River. These Southern ranchers were citizens of Spanish origin from Tamaulipas and Northern Mexico, and identified with both Spanish and Mexican culture.^[4] They were of the same stock as the original Tejano settlers. The Northern Mexican states of Nuevo León, Coahuila, and Tamaulipas seceded from Mexico in 1840 to establish la República del Río Grande (the Rio Grande Republic) with its capital in what is now Laredo, Texas. However, their much anticipated political marriage with their Tejano kin did not come to fruition.

Mexican government[link]

In 1821 at the end of the Mexican War of Independence, there were about 4,000 Tejanos living in what is now the U.S. state of Texas alongside a lesser number of immigrants. In the 1820s many settlers from the United States and other nations moved to Texas from the United States. The approval of the national colonization law, promoted the immigration of new settlers to Texas, so by 1830, the 30,000 settlers in Texas outnumbered the Hispanos Tejanos six to one.^[5] The Texians and Tejanos alike rebelled against the attempts of centralist authority of Mexico City and the measures implemented by Santa Anna. Tensions between the central Mexican government and the settlers eventually led to the Texas Revolution. After the revolution, many were dismayed by the treatments they received at the hands of Texians/Anglos, who suspected and accused the Tejanos of sabotage and of aiding Santa Anna.

20th century[link]

In Texas insurgents in Mexico in 1915 wrote a manifesto that was circulated in the town of San Diego, in South Texas. The manifesto "Plan de San Diego" called on Hispanics to reconquer the Southwest and kill all the Anglo men. Numerous cross-border raids took place and there were murders and sabotage, The Texas Rangers smashed the insurrection. Tejanos strongly repudiated the Plan and affirmed their American loyalty by founding the League of United Latin American Citizens (LULAC). It was headed by professionals, businessmen and modernizers, and became the central Tejano organization promoting civic pride and civil rights.^[6]

In 1963 Tejanos in Crystal City organized themselves, won the elections, and took control of the city and the school board. This move signaled the emergence of modern Tejano politics for a few years. ^[7] In 1969-70 a different Tejano coalition, the La Raza Unida Party, took control of the city. The new leader was José Angel Gutiérrez, a radical nationalist who worked to form a Chicano nationalist movement across the Southwest, 1969-79. He promoted cultural terminology (Chicano, Aztlan) designed to unite the militants; his movement split into competing factions in the late 1970s.^[8]

Etymology and usage[link]

In the Spanish language, the term "tejano" is simply the term to identify an individual from Texas regardless of race or ethnic background. During the Spanish Colonial Period of Texas, before Texas became a part of independent Mexico in 1821, many (but not all) colonial settlers of Northern New Spain, including Northern Mexico, Texas and the American Southwest, understood themselves to be and called themselves descendants of Spaniards,.^[9]

Tejanos may variously consider themselves to be Mexican, Chicano /Mexican-American, Spanish and Hispano in ancestral heritage.^[10] In urban areas, as well as some rural communities, Tejanos tend to be well integrated into both Hispanic and mainstream American cultures, and a number of them, especially among younger generations, identify more with the mainstream and may understand little or no Spanish.^{[citation needed]}

While a large number of the people who have come mostly from Central and Southern Mexico since the Mexican Revolution up until the present have drawn their identity from the mestizo culture (a mix of indigenous and Spanish cultures) and had their history and identity in the history of Mexico, a portion of the people whose ancestors colonized Texas as well as most of the present-day Northern Mexican states in the Spanish Colonial Period drew their identity from the Spaniards, or criollos, or the local populations such as the genizaros. Many of these find their history and identity in the history of Spain and of the United States as a consequence of the participation of Spain and its colonial provinces of Texas and Louisiana in the American Revolution.

Regional difference have caused those people of Texas, the colonial Tejanos or Tejano Texians, to identify more with the people of Louisiana, which was a Spanish colony, and of the U.S., rather than with the people of Central and Southern Mexico.

Ethnic and national origins[link]

This article needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (April 2012)

In the 2007 American Community Survey (ACS) data, Tejanos consist mostly of Mexican Americans whose ancestors arrived in Texas prior to and during the Mexican Revolution.^[11] Colonial Tejanos, who can be correctly identified as Tejano Texians, are descended from the colonists who pioneered Texas through the Spanish Colonial Period starting in the 17th century to 1820.

Culture[link]

Music[link]

In direct relation to this distinction, genuine Tejano music is related to, and sounds more like, the folk music of Louisiana, known as "Cajun music", blended with the sounds of Rock and Roll, R&B, Pop, and Country, with Mexican influences such as Mariachi. The American Cowboy culture and music was born from the meeting of the Anglo-American Texians who were colonists from the American South and the original Tejano Texian pioneers and their "vaquero" or "cow man" culture.^{[12][13][14][15]}

Food[link]

The cuisine that would come to be "Tex-Mex" originated with the Tejanos as a hybrid of Spanish and North American indigenous commodities with influences of the Mexican cuisine.^[16]

Tex-Mex cuisine is characterized by its heavy use of melted cheese, meat (particularly beef), beans, and spices, in addition to corn or flour tortillas. Chili con carne, crispy chalupas, chili con queso, enchiladas, and fajitas are all Tex-Mex inventions. A common feature of Tex-Mex is the combination plate, with several of the above on one large platter. Serving tortilla chips and a hot sauce or salsa as an appetizer is also an original Tex-Mex invention.^[17] Cabrito, barbacoa, carne seca, and other products of cattle culture have been common in the ranching cultures of South Texas and Northern Mexico. In the 20th century, Tex-Mex took on Americanized elements such as yellow cheese, as goods from the United States became cheap and readily available.^[18] Moreover, Tex-Mex has imported flavors from other spicy cuisines, such as the use of cumin.

Daniel D. Arreola states that there is a line of demarcation in the "South Texas Mexican" food region, using a "taco-burrito" and "taco-barbecue" line of demarcation. To the west of this line, Mexican food served in a flour tortilla is often called a burrito, due to the influence of the Mexican state of Chihuahua. To the south and east of this line, the same food may be simply called a taco, showing a Tex-Mex influence. To the north, this food gives way to barbecue sandwiches reflecting the influx of European, Southern Anglo, and African Americans.^[19]

Geography[link]

This unreferenced section requires citations to ensure verifiability.

The majority of Tejanos of both first generation (the first settlers) and those who descend from recent early and mid-20th century Mexican immigrants are concentrated in Southern Texas. Bexar County, especially San Antonio, is the historic center of Tejano culture.^{[citation needed]} Duval County has one of the highest concentrations of Tejanos.^{[citation needed]}

Famous Tejanos[link]

See also[link]

	Texas portal
32x28px	Hispanic and Latino Americans portal

• Texian
• History of the Mexican-Americans in Texas

References[link]

Further reading[link]

• Alonzo, Armando C. Tejano Legacy: Rancheros and Settlers in South Texas, 1734-1900 (1998)
• Hubert Howe Bancroft. The Works of Hubert Howe Bancroft,
  • v 15: History of the North Mexican States and Texas, Volume 1: 1531 - 1800
  • v 16 History of the North Mexican States and Texas, Volume 2: 1801 - 1889
• Buitron Jr., Richard A. The Quest for Tejano Identity in San Antonio, Texas, 1913-2000 (2004) excerpt and text search
• Chávez, John R. The Lost Land: The Chicano Image of the Southwest (Albuquerque, 1984)
• De León, Arnoldo. They Called Them Greasers: Anglo Attitudes toward Mexicans in Texas, 1821–1900 (Austin, 1983)
• De León, Arnoldo. Mexican Americans in Texas: A Brief History, 2nd ed. (1999)
• García, Richard A. Rise of the Mexican American Middle Class: San Antonio, 1929-1941 1991
• Handbook of Texas History Online
• Montejano, David. Anglos and Mexicans in the Making of Texas, 1836-1986 (1987)
• Navarro, Armando. Mexican American Youth Organization: Avant-Garde of the Movement in Texas (University of Texas Press, 1995)
• Ramos, Ratil A. Beyond the Alamo: Forging Mexican Ethnicity in San Antonio, 1821-1861 (University of North Carolina Press, 2008)
• San Miguel, Guadalupe. Tejano Proud: Tex-Mex Music in the Twentieth Century (2002)
• Taylor, Paul S. Mexican Labor in the United States. 2 vols. 1930-1932, on Texas
• Stewart, Kenneth L., and Arnoldo De León. Not Room Enough: Mexicans, Anglos, and Socioeconomic Change in Texas, 1850-1900 (1993)
• de la Teja, Jesús F. San Antonio de Béxar: A Community on New Spain's Northern Frontier (1995).
• Tijerina, Andrés. Tejanos and Texas under the Mexican Flag, 1821-1836 (1994),
• Tijerina, Andrés. Tejano Empire: Life on the South Texas Ranchos (1998).
• Timmons, W. H. El Paso: A Borderlands History (1990).
• Weber, David J. The Mexican Frontier, 1821-1846: The American Southwest under Mexico (1982)

Politics[link]

• Guglielmo, Thomas A. "Fighting for Caucasian Rights: Mexicans, Mexican Americans, and the Transnational Struggle for Civil Rights in World War II Texas," Journal of American History, 92 (March 2006) in History Cooperative
• MacDonald, L. Lloyd Tejanos in the 1835 Texas Revolution (2009) excerpt and text search
• Márquez, Benjamin. LULAC: The Evolution of a Mexican American Political Organization (1993)
• Marquez, Benjamin; Espino, Rodolfo. "Mexican American support for third parties: the case of La Raza Unida," Ethnic & Racial Studies (Feb 2010) 33#2 pp 290-312. (online)
• Navarro, Armando. La Raza Unida Party: A Chicano Challenge to the U.S. Two Party Dictatorship (Temple University Press, 2000)
• Quintanilla, Linda J., “Chicana Activists of Austin and Houston, Texas: A Historical Analysis” (PhD University of Houston, 2005). Order No. DA3195964.
• de la Teja, Jesus F. ed. Tejano Leadership in Mexican and Revolutionary Texas (Texas A&M University Press, 2010) 274pp excerpt and text search

Religion[link]

• Martinez, Juan Francisco. Sea La Luz: The Making of Mexican Protestantism in the American Southwest, 1829-1900 (2006)
• Matovina, Timothy. Guadalupe and Her Faithful: Latino Catholics in San Antonio, from Colonial Origins to the Present (2005). 232 pp.
• Matovina, Timothy M. Tejano Religion and Ethnicity, San Antonio, 1821-1860 (1995)
• Trevino, Roberto R. The Church in the Barrio: Mexican American Ethno-Catholicism in Houston. (2006). 308pp.

Women[link]

• Blackwelder, Julia Kirk. Women of the Depression: Caste and Culture in San Antonio 1984. excerpt and text search
• Deutsch, Sarah No Separate Refuge: Culture, Class, and Gender on the Anglo-Hispanic Frontier in the American Southwest, 1880-1940 1987
• Dysart, Jane. "Mexican Women in San Antonio, 1830-1860: The Assimilation Process" Western Historical Quarterly 7 (October 1976): 365-375. in JSTOR
• Fregoso; Rosa Linda. Mexicana Encounters: The Making of Social Identities on the Borderlands (2003)

Historiography[link]

• Garcia, Richard A. "Changing Chicano Historiography," Reviews in American History 34.4 (2006) 521-528 in Project Muse

El Coyote also known as José Angel Ledezma Quintero was born on November 1st 1970; He lived most of his infancy and adolescence in a town named Coyotitán. Before José planned to be a music artist he wanted to play baseball professionally. Which made him travel to Mazatlan, Mexico. The capital of the big star sinaloense bands, This is where he slowly began to get the nickname of El coyote. In 1989, EL Coyote debuted in La Original Banda El Limón de Salvador Lizárraga, leaving aside his baseball dreams for a moment.Music became his priority and when he turned 19 years old he became the first generation of vocalists in Bands. Making his own style and texture of music which came natural with his voice. EL COYOTE was also a part of Banda la Costeña de Ramón López Alvarado y Banda Los Recoditos; He recorded four álbums as a vocalist with these gropus; In 1997, contra viento y marea, made him debut as a solo artist with the álbum AQUI ME QUEDARE, a title that marked him a solo artist in music. José Ángel Ledesma Quintero), is the lead performer and vocalist of El Coyote y su Banda Tierra Santa.^[1] El Coyote y su Banda Tierra Santa are with Record label Universal Music Latin Entertainment, and formerly Univision Music Group.^[2] El Coyote was born in the town of Coyotitán in Sinaloa, Mexico but was raised in Mexicali, Mexico the capital of Baja California. He is also a former member of La Original Banda Limón. Some of his top hits include "Piquites de Hormiga", "Arboles de la Barranca", "Me Dicen El Coyote", "Sufro", "Cuando Regreso a Tus Brazos", "Amor Pajarito", "Te Soñe", "Para Impressionarte", "Linda Doctora", "Besitos en el Cuello", "Y si te Robo" and many more. He was also part of Banda La Costeña.p

On February 23rd, 2012 he was thought to be found dead, together with a female representative, in Guadalajara, Mexico. Witnesses stated that two pick up trucks dumped the two bodies, which had been bound and wrapped in bandages, with whom they believed to be Ledesma Quintero also covered in a plastic bag, and then sped off. Authorities later confirmed the female victim to be Ledesma's representative, Rosalba Alcaraz Carranza, and the other victim was Alejandro Dueñas. Carranza and Dueñas were said to have a long term romantic relationship.

Discography[link]

• 1997 Aqui Me Quedare
• 1998 Concedeme
• 1999 Profundamente
• 1999 El Amo
• 2000 Te Sone
• 2000 Grandes Exitos
• 2001 Cuando Regreso A Tus Brazos
• 2001 Esto Es Lo Nuestro: 20 Exitos
• 2002 Puras Rancheras
• 2002 El Amor No Tiene Edad
• 2003 El Rancho Grande
• 2004 La Historia
• 2005 Lo Basico
• 2006 Prohibido
• 2006 Linea De Oro
• 2006 Siguiendo La Historia
• 2007 Fiestamex
• 2007 La Evolucion De Una Estrella
• 2007 20 Coyotazos
• 2007 Coleccion Suprema: El Coyote & Su Banda Tierra Santa
• 2007 Joyas De Coleccion
• 2007 La Carretera Del Amor
• 2008 Puros Corridos Y Rancheras
• 2008 30 Del Recuerdo: El Coyote Y Su Banda Tierra Santa
• 2008 El Polo Norte
• 2008 El Coyote Y Su Banda Tierra Santa: Exitos Pa Mi Raza
• 2009 Levanta Tu Vuelo
• 2009 La Historia De Los Exitos
• 2009 Serie Diamante: 30 Super Exitos
• 2011 Escuela De La Vida

References[link]

Asesinan a Represantante Grupera en Guadalajara. El Universal. http://www.eluniversal.com.mx/notas/832393.html.

Identifican mujer muerta como la representante de José Ángel 'El Coyote' Ledesma

http://www.vanguardia.com.mx/identificanmujermuertarepresentabaaelcoyote-1226826.html

External links[link]

• http://www.universalmusica.com/downloads/84

This article about a Mexican musician is a stub. You can help Wikipedia by expanding it. v t e

Joe David (born May 30, 1946) is a Canadian-born artist, a member of the Tla-o-qui-aht Band of the Nuu-chah-nulth people,^[1][2][3][4] also formally "adopted" into the Haida people,^[5][6] whose work is identified with the modern Northwest Coast art movement;^[3] among his close associates are teacher and art historian Bill Holm, Duane Pasco and Frank Charlie (with whom he apprenticed), and his cousin Ron Hamilton.^[1][4] He is also a singer of traditional Nuu-chah-nulth songs, and has a strong interest in shamanic traditions,^[7] both those from his own culture and from others.^[3]

David was born in the Clayoquot village of Opitsat (on Meares Island off the west coast of Vancouver Island) and grew up in Seattle, Washington.^[1][4] His father, Hyacinth David gave him a strong grounding in his cultural heritage.^[7] He studied art in the Job Corps,^[8] attended art school in Markos, Texas and Seattle, and worked briefly as a commercial artist^[1][4] (among other places, for Seattle's Bon Marché department store^[8]) before, in 1969, turning more specifically to Northwest Coast Native art^[1][4] after he was "blitzed" by the Burke Museum collection of Northwest Native art, curated by Bill Holm.^[9]

He was one of the innovators of serigraphs featuring traditional Northwest Coast Native motifs,^[4] and has worked in a variety of media,^[2] including carving totem poles.^[1] His eclecticism has involved an interest not only in his native traditions and the broad mainstream of contemporary North American culture, but also in other native American traditions (he participates annually in a Southwestern U.S. Sun Dance)^[7] and, for example, by Maori art.^[3] Rejecting the view that traditional Northwest Native cultures should somehow remain frozen in time, he has remarked "The fact is, there is always change and our people have always been comfortable with it."^[5]

Notes[link]