Nestled along the fertile banks of the Rio Grande, just a few miles south of Albuquerque, New Mexico, lies the historic Pueblo of Isleta. For centuries, this vibrant community has thrived, preserving its unique cultural heritage while adapting to the ever-changing world around it. This article delves into the rich history, traditions, governance, and contemporary life of the Pueblo of Isleta, offering a comprehensive overview of this resilient Puebloan community.
Location and Geography
The Pueblo of Isleta‘s presence in the Rio Grande Valley dates back to at least the 18th century. The pueblo is not just a single village but comprises a main village, known as San Agustín, and two smaller farming villages, Chikal and "Town Chief," situated approximately three miles to the south. This strategic distribution allowed for efficient resource management and agricultural practices. The landscape surrounding the pueblo is characterized by the dramatic beauty of the Southwest, with the life-giving Rio Grande playing a central role in the ecosystem and the community’s livelihood.
Nomenclature and Identity
The official tribal name is, quite simply, Pueblo of Isleta. The term "Isleta" originates from the Spanish missions San Antonio de la Isleta and San Agustín de la Isleta, with "isleta" meaning "little island" in Spanish. The word "pueblo," also of Spanish origin, translates to "village." It denotes both a distinct architectural style prevalent in the Southwest, characterized by multi-story, apartment-like structures constructed from adobe, and the indigenous people who inhabit these villages.
The pueblos situated along the Rio Grande are collectively known as the Eastern Pueblos, distinguishing them from the Western Pueblos, which include Zuni, Hopi, and sometimes Acoma and Laguna. In the Southern Tiwa language, the traditional name for Pueblo of Isleta is Shiewhibak, meaning "flint kick-stick place." This name reflects the deep connection between the people and their land, as well as their unique cultural practices.
Governmental Structure and Leadership
The governmental structure of the Pueblo of Isleta reflects a blend of indigenous traditions and influences from Spanish colonization. Historically, Pueblo governments were rooted in theocratic principles, with key officials intimately connected to the religious structures of the pueblo. Indigenous offices included the cacique, or head of the pueblo, and the war captains.
At Isleta, the corn group leaders traditionally appointed the town chief (cacique), who was considered a permanent fixture within the pueblo due to his extensive ritual obligations. The cacique, in turn, appointed the war or bow priest, responsible for security and holding a position of equal importance. The pueblo also had a hunt chief, overseeing rituals related to animal welfare and communal hunts, and an advisory group known as the council of principales, composed of religious officers and their assistants.
During the Spanish colonial period, a parallel set of officials was introduced, appointed by the traditional leadership but primarily dealing with external and church matters. These included the governor, two lieutenant governors, and two sheriffs, whose authority was symbolized by canes. Today, the Pueblo operates under a constitution established with the help of the Bureau of Indian Affairs, with elections held to select a governor and a tribal council of twelve members.
Language and Cultural Preservation
The native language of the Pueblo of Isleta is Southern Tiwa, belonging to the Tanoan-Kiowa language family. It shares close ties with the languages spoken at Sandia Pueblo, as well as Picurís and Taos Pueblos. While historically mutually intelligible with Sandia, the dialects of Taos and Picurís presented greater challenges to Southern Tiwa speakers.
Unfortunately, the Southern Tiwa language is currently facing a decline in active usage, primarily spoken among older adults. However, revitalization efforts are underway, with some families actively teaching the language to their children. Southern Tiwa continues to play a vital role in commerce on tribal lands and in traditional ceremonial life.
Historical Overview
The ancestors of the Pueblo people are believed to be the Anasazi, Mogollon, and other ancient cultures. These groups possessed advanced knowledge of architecture, farming, pottery, and basketry. Around the 1200s, the Anasazi abandoned their ancestral canyon homelands due to climatic and social upheavals, leading to a period of migration and the eventual re-emergence of their culture in the historic pueblos.
The Tiwa people are thought to have been the first Tanoan Pueblo people to settle in the northern Rio Grande region. Isleta itself evolved from several prehistoric villages, including Pure Tuay. The Spanish made contact with Isleta in the late 16th century, establishing a mission in 1613. The modern settlement of Isleta likely dates back to the 18th century, following a period of disruption caused by conquistador attacks.
The Pueblo of Isleta did not participate in the Pueblo Revolt of 1680, which saw other Pueblo communities rise up against Spanish colonial rule. Instead, they, along with Spanish refugees and people from other pueblos, sought refuge in El Paso. Some Isleta people later returned to their ancestral lands, while others established a village on Second Mesa with the Hopi.
Social Organization and Traditions
The Pueblo of Isleta traditionally organized into seven corn groups, each led by men with women’s auxiliaries. These groups served as ritual units, akin to kiva groups, addressing personal crises and societal ceremonies. The tribe was also divided into Red Eyes/summer and Black Eyes/winter groups, each with its own war captain and assistants. These groups held responsibilities for ceremonial events, irrigation, clowning, hunting, and ballplaying.
Two medicine societies, the Town Fathers and the Laguna Fathers, focused on treating illnesses caused by misbehavior or witchcraft. A warrior’s society comprised individuals who had taken a scalp and undergone ritual purification, with a corresponding women’s component.
Subsistence and Economy
Historically, the Pueblo of Isleta operated on a socialistic economy, where labor was shared and produce was distributed equally. Farming has always been a cornerstone of their livelihood, with corn, beans, and squash being the primary crops before the arrival of the Spanish. They also cultivated cotton and tobacco. Hunting provided deer, mountain lion, bear, antelope, and rabbits, with occasional buffalo hunts to the east.
The Spanish introduced new crops and livestock, including wheat, alfalfa, chilies, fruit trees, grapes, sheep, cattle, and garden vegetables. Traditional farming implements were made of wood, and irrigation systems utilized ditches and floodwater collection. Trade was also a vital aspect of the economy, with Isleta exchanging goods with other Pueblo communities, Hispanic villages, and later, U.S. traders.
Today, the Pueblo of Isleta‘s economy is diversified, with many members employed at the local air force base, by the tribe, or in Albuquerque. Cattle ranching and farming continue to play a role, and some land is leased for oil testing. The tribe operates the Comanche Ranch, a working cattle ranch, as well as a resort and gaming casino in Albuquerque, a golf course, bowling alley, RV Park, convenience store and grill, and Isleta Travel Center and Subway restaurant. Arts and crafts, particularly silver jewelry and woven textiles, are also produced.
Religion and Spirituality
In traditional Pueblo culture, religion is intricately interwoven with all aspects of life. Harmony with nature is the guiding principle, with the sun viewed as the representative of the Creator. Sacred mountains, along with the sun and the earth, define and balance the Pueblo world.
Many religious ceremonies revolve around ensuring adequate rainfall, invoking the power of katsinas, sacred beings who reside in mountains and other holy places, through ritual and masked dance. The Isleta katsina cult was re-established around 1880 by refugees from Laguna Pueblo. Tribal divisions (Red Eyes/summer and Black Eyes/winter) take charge of ceremonies for half the year, each responsible for a major annual dance. The head of the pueblo serves as the religious leader, determining the dates of ceremonies by observing the sun.
Despite the influences of Catholicism, the Pueblo of Isleta has maintained its unique spiritual beliefs and practices. The tribe has one round prayer chamber, or kiva, where ceremonies are held. Traditional ceremonies continue to be performed, and children are born into ritual corn groups and winter/summer ceremonial divisions.
Contemporary Life
Today, the Pueblo of Isleta faces the ongoing challenge of preserving its cultural identity in a rapidly changing world. Language revitalization efforts, traditional ceremonies, and cultural education programs are vital to maintaining the community’s heritage. The tribe actively manages its resources and pursues economic development opportunities to improve the quality of life for its members.
The Pueblo of Isleta is committed to self-governance, cultural preservation, and economic development. It strives to balance tradition with progress, ensuring that future generations can continue to thrive while honoring the rich heritage of their ancestors.