Reviewed by:

• King of Adobe: Reies López Tijerina, Lost Prophet of the Chicano Movement by Lorena Oropeza
• Rosina Lozano

Lorena Oropeza untangles the contradictory and often confusing actions of Reies López Tijerina (1926–2015) in King of Adobe: Reies López Tijerina, Lost Prophet of the Chicano Movement. In the process, she uncovers his rightful legacy. Tijerina rose to national fame on June 5, 1967, when, along with other members of La Alianza Federal de Mercedes (Federal Alliance of Land Grants), he participated in an armed courthouse raid in Tierra Amarilla, New Mexico. He has been claimed as one of the "'Four Horsemen of the Chicano Movement'" (p. 3). [End Page 363]

Oropeza's biography considers seriously Tijerina's beliefs and actions, no matter how crazy or unflattering. She concludes that while religion offers "the kaleidoscope" that encompasses "all of his shifting views," she also argues he cannot be separated from sexual violence, which was "central to understanding the politics" (p. 281). Rather than shying away from incredibly sensitive topics, including Pentecostalism, sexism and sexual assault, anticolonial historical takes, race making and identity shifts, and the role of militance and violence in activism, Oropeza deeply interrogates and puts these contradictory ideas in conversation with each other. She does so by drawing from a large array of sources, including Tijerina's papers, the memoirs and papers of his many admirers and detractors, oral history interviews conducted with Tijerina and his family members by the author, newspapers, and political documents. Her conclusions are never simple and never uncritically rely on a single source.

King of Adobe is organized in ten chapters that each strike at the heart of Tijerina's shifting public political life. The chapter titles suggest his inconsistencies and altering persona. Four chapters get at his shifting racial and national identity. Tijerina was, at different points of his life, "Mexican," "American," "Indo-Hispano," and "Chicano." Looking to his religious incarnations, he was the "King of Kings," a "Prophet," an "Evangelist," and a "Martyr." His relationship to violence was examined more in the "Patriarch" and the "Gunslinger." Across these major, seemingly unconnected themes, Oropeza provides a history of how the land grant movement in northern New Mexico moved from a long-standing local struggle to a nationally recognized injustice. She also sustains an argument for how the Chicano movement, and Tijerina especially, intersected with the Black and Indigenous civil rights movements.

While the reader leaves satisfied with the treatment of Tijerina from childhood through his arrest in 1969, there is less closure on the political lives of his family members. Oropeza demonstrates how Tijerina's daughter Rose and his first wife, Mary Escobar, did all the secretarial work and paid for the running of the organization in its early years. Did the women have no political voice or role after Tijerina lost power? Was their legacy tied to his? These questions cannot be considered a shortcoming of a biography of Tijerina himself. They are instead a testament to Oropeza's powerful and effective approach to studying the man through the family. Doing so makes these women invaluable to the story of the Alianza and makes them worthy subjects of historical inquiry in their own right.

Oropeza's study is a masterful reclaiming of this lost prophet, who was the rightful initiator of some central tenets of Chicano movement ideology. Those include the concept of an American conquest of ethnic Mexican people in the Southwest and the injustice of the subsequent land theft, an embracing of the Spanish language and culture while pushing back against assimilation, and a strong connection with Indigeneity. Those are the messages he spoke most forcefully. While others had these ideas, Tijerina briefly had the platform to disseminate these key concepts broadly, which explains his enduring fame and legacy. [End Page 364]

审核人：

• Adobe的国王：ReiesLópezTijerina，Lorena Oropeza的《奇卡诺运动的失落先知》
• 罗西娜·洛萨诺（Rosina Lozano）

洛雷娜·奥罗佩扎（Lorena Oropeza）在Adobe之王中解开了ReiesLópezTijerina（1926–2015）相互矛盾且经常令人困惑的动作：RecanLópezTijerina，奇卡诺运动的失落先知。在此过程中，她发现了他应有的遗产。蒂耶里纳（Tijerina）于1967年6月5日举世闻名，当时他与拉阿连萨联邦德梅赛德斯（Federal Land of Alliances）联盟的其他成员一起参加了在新墨西哥州提拉阿马里拉（Tierra Amarilla）举行的武装法庭袭击。他被称为“奇卡诺运动的四个骑士”之一（第3页）。[完页363]

奥罗佩萨（Oropeza）的传记认真地考虑了蒂耶琳娜（Tijerina）的信仰和行为，无论他多么疯狂或不高兴。她的结论是，虽然宗教提供了“万花筒”，它包括“所有他的转变观点，”她还认为，他不能从性暴力，这是“分开中央 来理解政治”（第281页）。与其回避不可思议的敏感话题，包括五旬节主义，性别歧视和性侵犯，反殖民历史人物，种族和身份转变以及激进分子和暴力在激进主义者中的作用，奥罗佩扎深深地她通过各种方式来审讯并使这些矛盾的想法相互对话，包括提耶琳娜的论文，他的许多仰慕者和批评者的回忆录和论文，对提耶琳娜及其家人进行的口述历史访谈。作者，报纸和政治文件，她的结论从来都不是简单的，也永远不会批评地依赖一个单一的来源。

Adobe之王本书分为十章，每章都触及了蒂耶里纳（Tijerina）不断变化的公共政治生活的核心。本章标题说明了他的前后矛盾并改变了性格。四章讲述了他不断变化的种族和民族身份。蒂耶里纳（Tijerina）在人生的不同时期曾是“墨西哥人”，“美国人”，“印度裔美国人”和“芝加哥人”。仰望他的宗教化身，他是“国王之王”，“先知”，“传道者”和“烈士”。他与暴力的关系在“族长”和“冈斯林格”中得到了更多的考察。在这些看似无关的重大主题中，奥罗佩萨（Oropeza）提供了新墨西哥州北部土地授予运动如何从长期的地方斗争演变为全国公认的不公正现象的历史。

尽管从小到1969年对Tijerina的对待，读者都对它感到满意，但他的家人的政治生活却鲜为人知。奥罗佩扎（Oropeza）展示了蒂耶琳娜（Tijerina）的女儿罗斯（Rose）和他的第一任妻子玛丽（Mary Escobar）如何完成所有秘书工作并为该组织成立初期的运营付出了代价。蒂耶琳娜（Tijerina）失去政权后，这些妇女是否没有政治发言权或角色？他们的遗产与他有关吗？这些问题不能被认为是蒂耶琳娜本人传记的一个缺点。相反，它们证明了奥罗佩萨（Oropeza）通过家庭研究该男子的有力而有效的方法。这样做使这些妇女对于阿连萨的故事非常宝贵，并使其自身值得进行历史考察。

奥罗佩萨（Oropeza）的研究很好地再现了这位失落的先知，他是奇卡诺运动意识形态某些核心原则的正确发起者。这些包括美国在西南征服墨西哥人的概念以及随后的盗窃土地的不公正行为，在不吸收同化的同时拥抱西班牙语言和文化，以及与土著之间的紧密联系。这些是他最有力地传达的信息。尽管其他人有这些想法，但蒂耶里纳（Tijerina）短暂地拥有一个广泛传播这些关键概念的平台，这说明了他的持久声望和遗产。[第364页]