As a Part of the Centennial celebration of the death of José de San Martín, the year 1950 was designated by the Congress of Argentina as the “Year of San Martin.” Article 2 of Law 13,661 reads as follows: “From the first day of January until the thirty-first of December of the year 1950, all official documents of national, provincial and municipal authorities; the titles and diplomas granted by institutions of learning of all ranks and jurisdictions, be they of the State or incorporated; diplomatic dispatches and the notations and colophons of books, periodicals, dailies, reviews and every other class of publications whether they be official or private, national or foreign, shall be preceded by the denomination of ‘Year of the Liberator General San Martin’ to indicate the year 1950.”

José Francisco de San Martín is best known as the military genius on whose successes was founded the political independence of Argentina, Chile and Peru. In writing the account of his life, biographers have used such titles as “Captain of the Andes” and “Saint of the Sword.” Born of Spanish parents on the Argentinian frontier at Yapeyu, February 25, 1778, he accompanied them to Spain at the age of seven and was educated for a military career. Joining the Spanish army, he fought in Africa and defended the mother country against Republican France, England, Portugal and Napoleon Bonaparte.

Without Doubt one of the buildings of greatest historical merit in the capital of Mexico is the ancient Church of San Francisco. There, shortly after arriving at the Aztec metropolis, the “Twelve Apostles of Mexico,” Fray Martín de Valencia and his companions established their home. These saintly men through their superhuman missionary activity converted that church into a fervent center of religion and culture. Adjoining the large church, they built the famous college of arts and trades destined especially for the Indian youths, which was directed by that great missionary, Fray Pedro de Gante. From that church and its convent the missionaries set forth to extend their activities southward to Peru, and northward to New Mexico, Colorado and Kansas. With reason, therefore, this ancient sanctuary of San Francisco may be considered the cradle of Christian Mexico, as well as the mother church of the Franciscans in the Americas.

After the Failure of the Atondo-Kino attempt (1683–1685) to found permanent Christian missions among the Indians of the rock-ribbed peninsula called Lower California, the project lapsed for over a decade. Then a missionary who was to achieve historical fame, Juan María Salvatierra, was sent as official Visitor to the north Sonoran establishments where Eusebio Francisco Kino was working successfully and pushing the frontier of New Spain across the international boundary north to what is now Tucson in Arizona. As Kino and Salvatierra jogged on horseback over mission trails during the early months of 1691, the former was able to impart to Salvatierra a spark of his enthusiasm for the conversion of the Indians of Lower California. The spark fell amidst ready tinder which took fire. From that time on an unquenchable desire to convert the Indians of California took hold of Salvatierra. Though other duties intervened (Salvatierra was made rector at Guadalajara, then master of novices at Tepotzotlán), he never gave up the idea of founding permanent missions in the cactus-ridden peninsula. For years the holy man prodded viceroys in Mexico and Jesuit generals in Rome. Finally, through a fortunate combination of circumstances both in New Spain and in Rome, secular and ecclesiastical authorities became willing to allow the Black Robe to carry out his idea provided there would be no burden put upon the royal fisc and provided he would take full charge of the soldiers and seamen necessary to implement the founding of a permanent establishment on the peninsula. The happy turn of events came in 1696. Salvatierra with Kino and Juan de Ugarte as treasurer would beg money to finance the expedition, Kino would cross the gulf with Salvatierra, and the first permanent mission in California would be founded. The last minute Kino was detained and Francisco María Picólo, Tarahumar missionary, was designated. But the ardent Salvatierra could not wait. In a small boat with sixteen men, three of them Christian Indians, the missionary put off from the port of Yaqui on October 10, 1697. After dangers and adventures the party set foot on California soil five days later.

In Addition to being Head of the civil government in his capacity as governor, and commander-in-chief of the armed forces as captain general, the Spanish viceroy was also ecclesiastical patron in the colony. In this capacity he held the title of vice-patrono.

In 1910 the Franciscan Fathers of St. Michaels, Arizona, published An Ethnologic Dictionary of the Navaho Language which presented a first-hand ethnographic account of the Navaho. In the preparation of this work, native assistants and headmen were always insistent upon choosing informants among men “who knew their stuff” and ignoring the rank and file. In addition to following these native leads, the Franciscans followed the practice of many anthropologists of those days, of presenting facts without attempting their analysis. No doubt, a knowledge of the way of life, the customs, industries, religious beliefs and social organization of the Navaho would assist the men in missionizing the tribe. The work has served and still does serve this purpose.

Anthropology, however, has made great strides since those early days. In recent years especially, there has been a marked tendency to join up with psychology in an effort to interpret anthropological facts. A recent example of this tendency is afforded by two very important studies by Clyde Kluckhohn and Dorothea Leighton. The volumes are part of a series of monographs written under the auspices of the Indian Education Research Project and “undertaken jointly by the Committee of Human Development of the University of Chicago and the United States Office of Indian Affairs” (LK, p. vii).