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Huichol Perceptions of Peyote by Stacy B

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Huichol Perceptions of Peyote by Stacy B - The Crossing of the Souls: Huichol Perceptions of Peyote by Stacy B. Schaefer It was an early March morning in 1988. of the fact tha t I have gone with the H uichols position did open up for someone with my I was at the Tepic airport, waiting for the on their sacred pilgrimage, I must con- qualifications and interests-at, of all pos- plane to take me once again into the Sierra, stantly remind myself that there will al- sible places, the University of Texas-Pan when I ran into some of the Huichols who ways be so much more that I do not know American. As it happens, the campus is had been my companions on a pilgrimage and still have to learn-indeed, that there situated in the lower Rio Grande Valley in from San Andres Cohamiata to the peyote is much I will probably never know or South Texas, the only region north of country in San Luis Potosi. I was surprised understand. Concerning peyote and its Mexico where peyote grows naturally. and pleased to see them because I had meaning to Huichols, this one man's words And, sure enough, in my first year there I brought copies of photographs from the posed a challenge: look for answers to his actually entertained Huichol visitors who journey to give to them. Sharing my pic- question, "Why?" What did he mean when had heard of peyote growing north of .the tures with the peyoteros had been one of he said peyote is the" crossing of the souls"? Rio Bravo (the Mexican name for the river their conditions for allowing me to record These questions inevitably led to others. we know as the Rio Grande) and who were the event with my camera. Along the way There is an abundance of recent literature eager to see it for themselves. They had they even directed my attention to scenes, on peyote use and symbolism among the traveled to Texas in the company of Susana objects, people, and actions they thought Huichols; Furst (1972, 1976), Myerhoff and Mariano Valadez, old friends of mine were important for me to capture on film. (1974, 1978a, 1978b), Valadez (1978, 1986b), who are co-directors of the Huichol Center Now they stood around, photos in hand, Benitez (1968a, 1968b), Mata Torres (1976, for Cultural Survival and the Traditional laughing at their own images and pointing 1980), and Negrin (1975, 1977, 1985) have Arts in Santiago Ixcuintla, Nayarit. Mariano out details. all written on the subject. But I wanted to is Huichol, a renowned yarn painter; Susana Minutes later, another Huichol whom I go further and learn firsthand, not what is a U.S. citizen with an M.A. degree from knew from the community approached our westerners think about the sacred cactus, my own alma mater, UCLA, who has spent little group, took a look at a photo of some but what Huichols themselves know and years working with Huichols, including a pilgrims collecting peyote and became a believe-about the botany of this powerful two-year residence in the Huichol comuni- bit agitated. "You people take photo- little plant; about what kinds of experi- dad of San Andres Cohamiata. By this time graphs," he said to me. "You come with us ences they have; about what meanings they I had already become familiar with some on the pilgrimage and even partake of the place on a psychoactive succulent that, not of the places north of the border where peyote. But you never ask 'why' to the being native to the Huichol country of the peyote grows wild, and it is there that I peyote. You never ask. Well, I'm going to Sierra Madre Occidental, requires them to took my visitors. Although it was not their tell you: peyote is everything, it is the make long and arduous journeys to collect revered Wirikuta. the Huichols were vis- crossing of the souls, it is everything that it in the high desert hundreds of miles to ibly touched by the sight of so many peyote is. Without peyote nothing would exist, the east. plants. Most important for me, they were but you people never ask why." Since that chance meeting in 1988, an- moved to talk about things connected with At first I was somewhat taken aback at other milepost in my professional and per- the sacred cactus I had not known before. his reaction. In retrospect, however, I owe sonallife has steered me in this direction of Rich though this experience was for me, him a debt of thanks. At the very least, his inquiry. In 1989-90, with Ph.D. in hand most of my contact with Huichols has been reproach was a humbling experience for and field work among the Huichols ongo- with families living in and near San Andres. me, and a constructive reminder that, as ing, but now at last beyond the dissertation I have worked there since the 1970s, and ethnographer, I should never be deceived stage, it was time to look for academic em- over the years have had the chance to de- into thinking that I fully understand ployment. The job market for anthropolo- velop close relations with a number of in- Huichol culture. Regardless of how many gists has not been good for several years, dividuals. They, in turn, have become val- years I have now been doing field work, or but as luck would have it, a tenure-track ued consultants for my work as ethnogra- This article is excerpted from People of the Peyote: Huichol Indian History, Religion. and Survival edited by Stacy B.Schaefer and Peter T. Furst, to be published by University of New Mexico Press in June, 1996. For further information, call UNM Press at 1-800-249-7737. SHAMAN'S DRUM / SPRING, 1996 25 sage. Everyone sat on the rocks crowning the summit, positioning themselves so as to face east. All of the ritual objects were taken out and blessed by the leading sha- man with sacred water. Candles and copal incense were lit and while the shaman pointed his plumed wand to the five direc- tions everyone prayed. Votive bowls were taken out and fresh peyote placed inside them. The shaman purified everyone with his feather wand and sacred water and touched the peyote to their cheeks, throat and wrists. The white tufts on the peyote were removed and placed with the offer- ings. Then the peyoteros peeled the tough skin at the base of the cactus and consumed small amounts of the first peyote of the pilgrimage. That done, everyone hiked down the hill to our encampment.? Back in camp, the sacred fire was kindled and that night the shaman, with the help of his assistants, sang. Throughout the night all the pilgrims circled the area five times. Five is the sacred number for Huichols and Peuoteros leave offerings at Wakuli Kiteni, the "doorway" to Wirikuta. all the members consumed peyote five (Photograph by Stacy B. Schaefer, 1987.) times during the night. At the first rays of dawn, they painted designs on the faces of pher.My major consultants are men and yet, it is not time. But if you eat this peyote their ritual companions, compaiieros in Span- women who are mara'akdmes, shamans, flower it will help you, it will guide you to ish, with the ground-up yellow root of a and/or have been raised in a traditional find many, many beautiful peyotes." I ate desert shrub known as uxa. They also ex- environment and are thus well versed in the flower and began to look. It was un- changed peyote they had selected espe- Huichol religious beliefs, rituals, and ide- canny but within minutes I found clusters cially, each giving some to all the others ology. All have participated in the pil- of peyote all around me. When I called the and receiving some in turn from everyone grimage, some as many as five times, oth- kawitero over to tell him about this, he else, a custom aIso observed by Furst (1972; ers ten times or more. calmly replied with a smile, "I told you the 1976:128). Then it was time to hunt "the I do not claim that what I have learned truth, I do not tell lies.I know these things, Mother of Peyote," the peyote cluster whose about peyote from these people applies that's why I am a kawitero." form resembles a lifesize deer. When the across the board to the beliefs and practices "deer" was found, some of its constituent Preparation and Consumption of Peyote of all Huichols. Regional and individual plants were skewered onto votive arrows. variations concerning the sacred cactus, its The preparation and consump.tion of Sacred gourd bowls were unwrapped and use, and rituals that revolve around it can peyote is almost always done within a fresh peyote was put inside them. Candles be found from community to community, strictly ceremonial context.' Eating peyote, and copal were lit. The leading shaman a phenomenon to which scholars who have as pointed out by Furst (1972:76, 1976:125- called each family to the site and blessed accompanied Huichols on the pilgrimage 127) is a highly ritualized activity likened everyone with sacred water and peyote. can attest. At best, I would call the follow- to the partaking of sacramental food. The One large peyote in the cluster represented ing essay a progress report-information optimal manner of ingesting peyote is in the heart of the deer. The mara'akame that I hope and intend to build upon over Wirikuta when it is freshly harvested.
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