Species Transformations in Northern Mexico: Explorations in Raramuri Zoology William L. Merrill
In nova fert animus mutatas dicere formas corpora... Ovid, Metamorphoseon, book 1, 1-2, XXXX
Because of Bill Sturtevant's interest in the ethnobotany of the against his body, he described the process whereby two species Indians of the southeastern United States, I had the opportu of squirrels, upon reaching old age, would gradually lose their nity—in the summer of 1972—to complete a research project fur and legs, become more elongated, and emerge as two differ under his direction on a Southeastern Indian ceremonial bever ent kinds of snakes. age and emetic called "black drink.'" Over the course of that Intrigued by this view of zoological possibilities, my wife, summer, Bill shared his unparalleled knowledge of American Cecilia Troop, and I began compiling information on Raramuri Indian ethnobotany and ethnology with me. He also loaned me ideas about animals. Through both formal interviews and infor his copy oi Purity and Danger, Mary Douglas's path-breaking mal conversations with a number of people in Rejogochi, we study of the relationship between the social construction of re worked out the basic structure of their zoological taxonomy ality and cultural practices. In this work, Douglas (1970) ex and recorded a rich corpus of ethological and ecological plored, among many other topics, the linkages between the knowledge along with a number of stories in which animals classificatory status of certain animals and the special treat figured as the protagonists.3 In the process, we discovered that ment afforded them in diverse cultural settings, proposing, in the Raramuri people in this community agreed on eight differ the best-known example, that the ancient Hebrews had prohib ent sets of species transformations that Western zoologists do ited some kinds of animals as food because these animals were not acknowledge as valid (Table 1). classificatory anomalies. These transformations are of three types. The first involves Douglas's views on such matters took on added significance the maturation of what the Raramuris identify as immature for me in 1977, soon after I began research in the Raramuri forms into adult forms, in this case, the maturation of sala (Tarahumara) Indian community of Rejogochi, located in the 2 manders into pocket gophers. The second type of transforma rugged Sierra Madre Mountains of northern Mexico. One tion—in which small rodents change into bats, large fish morning in July of that year, I was following Mauricio Aquichi, change into otters, and squirrels change into snakes—takes a Raramuri man in his mid-twenties, up a pine- and madrone - place when the animals that transform reach old age. The covered slope just behind his house in Rejogochi. I always en Raramuris consider these maturation and old-age transforma joyed spending time with Mauricio because he usually as tions to be inevitable, but they say that the third type of trans sumed that I knew little or nothing about anything. As we formation occurs only when certain domesticated animals reached a level spot on the trail, he called me over to a small (goats, pigs, and house cats) spend extended periods in the pool of rainwater that had collected in a depression in the vol wilds beyond areas of human occupation, where they transform canic rock and, with some delight, pointed out a multitude of into their wild equivalents (deer, peccaries, and ring-tailed cats, tadpoles wiggling about. He explained that these tadpoles respectively).4 would soon grow legs, lose their tails, and emerge from the wa The Raramuris state that these eight species transformations ter as frogs and asked me if they did the same in my country. I are similar to metamorphoses that are readily observable in na replied that they did. He then asked if squirrels in my country ture—for example, the metamorphosis of tadpoles into frogs or change into snakes. Taken aback, I said, "No," and asked for details. Scrunching up his shoulders and flattening his arms caterpillars into butterflies—and they do not have separate verbs or categories to distinguish between them. They believe that, as in the case of the observable metamorphoses, the spe cies transformations occur in only one direction and are irre William L. Merrill, Department of Anthropology, National Museum of versible. They also view the morphological changes entailed by Natural History, Smithsonian Institution, Washington, D.C. 20560- 0112, USA. these species transformations to be no more radical, and in
333 334 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY
TABLE 1.—Raramuri species transformations. lar animals rather than others in these transformations? Below I
Maturation offer responses to these questions in regard to the Raramuri ex salamanders -> pocket gophers amples of species transformations, evaluating in the process the (rotebi) (riposi) extent to which explanations formulated to account for species Old Age transformations in other cultural settings can be applied to the small rodents -» bats Raramuri case and vice versa. I argue that the postulation of (chikuri, rokirike, rori. (so9pichi) such species transformations is intended in all instances to es sotochi, chichimo, chikd) tablish an affinity among the species involved but that the mo large fish -> otters tivations for doing so vary widely from one society to another, (kuchu, musi, sikachi) (bahuri) primarily reflecting differences in the ways in which the mem red tree squirrels —» large constrictors bers of these societies approach classifying the animal world. I (chimori sitdkame, alias (bahomdwari) propose that the Raramuris employ species transformations as chimori lachame) a device to explain why certain animals display features that set rock squirrels —> large rattlesnakes (chipawi) (jaydwi) them apart from most other members of the general taxonomic categories with which they are most closely associated. I note, Domesticated to Wild however, that at least one animal that appears to be taxonomi- goats -» deer (chibd) (chomari) cally "singular," the ropogopali, an unidentified lizard, is not involved in such transformations, and I offer my perspective on pigs -» peccaries (kochine) (kabilin) why this particular exception exists. I also suggest more gener house cats -» ring-tailed cats ally that, because such bodies of knowledge are dynamic sys (misi) (rikamuchi) tems in the process of being developed through individual in tellectual activity, it is unrealistic to expect that specific phenomena within them (like species transformations) can be some cases less radical, than those involved in the metamor exhaustively explained at any particular point in time. phoses. They point, however, to one major difference between the species transformations and the observable metamorpho I then discuss some interconnections between the Raramuris' ses: all the animals involved in the transformations "breed zoological knowledge and other areas of their thought, propos true," that is, they produce offspring. There is one exception. ing that they apply their concrete, empirical knowledge about The Raramuris believe that salamanders mature into pocket go animals to support fundamental but ultimately nonverifiable phers without reproducing, comparable in this regard to tad propositions about the nature of their universe. I conclude by poles and caterpillars, which are immature, nonreproducing considering the characteristics of the metaphysical systems forms of frogs and butterflies. They recognize that adult pocket within which the postulation of such species transformations gophers produce their own offspring, which they distinguish might be expected to occur. from salamanders, but, as in the case of the other species trans formations, they claim that individual animals that are the re Raramuri Species Transformations sult of transformations are identical to those that mature from the natural offspring of members of their species. The Raramuris of Rejogochi employ three verbs to convey the ? The postulation of such species transformations probably can meaning 'to transform': nahitama, so petama, and nirema. I be found in many other societies around the world, but the eth found that people tended to use nirema to refer to any sort of nographic record is uneven. The most detailed information, and change in condition or form, whereas they usually restricted ? the only systematic efforts to explain the phenomenon, come nahitama and so petama to refer specifically to transforma from research among the Kalam and Rofaifo of highland New tions of one kind of being into another. When discussing such Guinea and the Nuaulu of nearby Seram, most conducted dur transformations, they tended to employ nahitama more fre ? ing the 1960s and 1970s, the heyday of ethnobiological re quently than so petama and to employ both more frequently search in anthropology (e.g., Bulmer, 1967, 1968, 1979; Ellen, than nirema. Otherwise I discovered no differences among 5 1972, 1993; Bulmer and Menzies, 1973; Dwyer, 1976a, 1976b). these verbs. The Raramuris' use all three to denote the con These proposed transformations have piqued the interest of re temporary transformation of one kind of animal into another searchers primarily because "they often relate to common crea and to denote as well the transformation of humans into ani tures and contrast sharply with empirical biological knowledge mals, which took place in the ancient past and can also occur which is otherwise extremely accurate" (Ellen, 1993:163; cf. today, but only after death.6 Here I focus on the three types of Bulmer and Menzies, 1973:101; Dwyer, 1976a: 189, 198). contemporary animal transformations that the Raramuris pro In attempting to account for these beliefs, scholars have ad pose, returning to the human-to-animal transformations near dressed two fundamental questions: Why do the people in the end of the essay.7 question postulate species transformations that Western zoolo The first transformation type—maturation—includes only gists do not recognize? and Why do they involve these particu one example that Western zoologists do not recognize: the mat- NUMBER 44 335 uration of salamanders into pocket gophers.8 The Raramuris re wild animals that the Raramuris capture and take to their port that the salamander develops from eggs in the water, and homes change into their domesticated equivalents. By the same then, when it has grown legs, it emerges from the water and token, domesticated animals that have undergone transforma burrows underground, where they often encounter it while hoe tion will not revert to their former selves if they return to the ing their maize (this "intermediate" stage is labeled by some as human sphere. ru?rusi). There it grows fur and gradually develops into a When I asked people in Rejogochi how they knew that these pocket gopher. No one in Rejogochi was entirely sure what an eight sets of species transformations actually occur, all re imal is the mother of the salamander. All agreed that it is not sponded that they had learned of them from their elders or from the pocket gopher, and those who hazarded a guess suggested a acquaintances. Familiarity with metamorphoses that occur in frog, although they could not explain where this frog comes nature reinforces confidence in the reliability of this transmit from if all salamanders change into pocket gophers. ted knowledge, as does the fact that a few people claim to have The second type of transformation occurs only when the ani seen rock squirrels in the process of changing into rattlesnakes mals that undergo transformation reach old age. Four sets of (cf. Lumholtz, 1902:309). Although most said that they have animals are involved in these transformations. The first set con never seen such transitional forms, they did not regard this ab sists of mice, rats, shrews, chipmunks, and small ground squir sence of firsthand experience of the transformations as suffi rels, all of which grow wings and become bats when they grow cient to undermine their belief in their reality. They pointed out old. A number of species of bats are found in the Rejogochi that these transformations are difficult to observe because they area, but the Raramuris include all of them under the single take place outside the human realm—in the deep forest, under term so?pichi. They explain that they differ in appearance be river banks, below the ground, or high in trees—and that once a cause they derive from different animals. transformation is complete, evidence of the derivative species The second set of animals involved in old-age transforma disappears. Some people also speculated that an animal might tions is composed of fish that, when old, move under a stream not transform if it realized it was being watched by humans. bank and grow fiir, emerging as otters. Three kinds of large fish are mentioned by most people, all of which live in the principal Explaining Species Transformations streams where otters are found. Of these, the catfish (must) is most often named because of its "whiskers." The species transformations postulated by the Raramuris are The third and fourth sets of old-age transformations involve quite similar in form to those proposed by the Kalam and Ro- squirrels that transform into snakes when they reach old age. faifo of highland New Guinea and the Nuaulu of Seram, Indo The red tree squirrel hides itself inside a hole in a tree where it nesia, but the kinds of animals involved are for the most part loses its fur and limbs and a few weeks later slithers out as a quite different. Among the last three societies, these animals large constrictor. The rock squirrel, which climbs bushes but include roundworms, flatworms, earthworms, beetle larvae, not trees, transforms into the largest rattlesnake of the fruit flies, butterflies, crabs, eels, snakes, lizards, sea turtles, Raramuri area in the underground burrows where it lives. terrapins, frogs, birds of paradise, bats, rats, marsupial cats, Some people claim that the animals that undergo transforma pigmy possums, ring-tailed possums, cuscuses, and bandicoots. tion at old age can decide when but not whether they will trans Researchers have concluded that some of these transformations form; if they delay too long, the transformation will occur any are postulated because people lack information on the complete way. When one of these animals transforms, the resultant life cycles of the animals they involve in these transformations animal is believed to be at a slightly earlier stage in its life cycle and do not realize that the animals that are the end products of than the animal from which it derived. Such transformations the proposed transformations produce their own offspring. In thus involve rejuvenation and replace, or at least delay, death the case of most of these transformations, however, the people for the original animals, but the Raramuris disagree whether who maintain that they occur recognize that each of the linked this consequence is desirable. Some assume that these animals species also breeds true. Because the transformation of one re are pleased to be able to postpone death momentarily, whereas producing species into another does not occur in nature, the others express sympathy for them, commenting that, as in the postulation of these species transformations cannot be attrib case of human beings, it is good to die when one is old.9 uted to a mistaken extrapolation from observation but be must In the third type of contemporary transformations, three be motivated by something else (Ellen, 1993:166). I consider kinds of domesticated animals are believed to change into wild only these "motivated" transformations here. animals if they abandon the Raramuris' settlements for the sur The Kalam propose six motivated species transformations, rounding forests and mountains: goats transform into deer, pigs all of which involve rodents and marsupials (Table 2). Bulmer into peccaries, and house cats into ring-tailed cats.10 These (1968) and Bulmer and Menzies (1973) described in detail the transformations can occur at any point in the life cycle of these similarities between the linked species to indicate why the domesticated animals but only if they remain in the wild long Kalam might postulate these transformations. They suggested enough to transform, usually two to three weeks. If they are that the transformations possibly are based on a confusion be there for shorter periods, they will not transform, nor will any tween the linked species caused by the existence of atypical ex- 336 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY
TABLE 2.—Kalam, Rofaifo, and Nuaulu species transformations. Kalam shrew-like marsupials ring-tailed possums (as alri) (kmn skoyd, kmn ymdn) shrew-like marsupials "native cat" (as a In) (kmn swatg) prehensile-tailed rats ring-tailed possums (as ymgenm) (kmn skoyd) bush rats giant rats (as mwg) (kmn abperi) long-snouted rats giant rats (as sjan) (kmn mosak wlm-ket) ring-tailed possums cuscuses (kmn wcm) (kmn atwak, kmn maygot) Rofaifo small rats small bandicoots (sogolobawe) (unmarked) (warena hawa) large rats large bandicoots (soka) (unmarked) (warena ekiriva) prehensile-tailed rats ring-tailed possums (hiongo heriwe) (mi noi) prehensile-tailed rats cuscuses (hiongo anduaba) (igana) pygmy possums ring-tailed possums (anumuna songi) (mi) ring-tailed possums cuscuses (heufa, honingi heufa) (duana eniona, duana mula) small snakes amphibious lizards (sorafainya) (leme) Nuaulu fruit fly larvae intestinal nematodes (mumne) (susue) intestinal nematodes tapeworms (sohane) (nikonake) frog taxon no. 1 various frog species (notu anae) (notu) various frog species frog taxon no. 1 (notu) (notu anae) various frog species frog taxon no. 3 (notu) (kako) frog taxon no. 4 frog taxon no. 5 (poro-poro) (inararai) water monitor lizards geckos (puo) (imasasae ai ukune) snakes agamid (or dragon) lizards (tekene) (kasa 'un) reticulated pythons skinks, lizards, centipedes (tekepatona) (nopa ina, poso, niniane) sea turtles amboinan box terrapins (enu) (peku) hermit crabs coconut crabs (kumake) (katanopu sipu-sipu) amples of each. Alternatively, they proposed that, by linking "taxonomic casuistry" (Bulmer and Menzies, 1973:104). They animals that are subject to different dietary restrictions, the expressed, however, their dissatisfaction with these explana Kalam may be able to manipulate these restrictions through tions and concluded that the postulation of these transforma- NUMBER 44 337
tions possibly is motivated by beliefs about which they were confirm convenient classificatory relationships of otherwise unaware (Bulmer and Menzies, 1973:104). ambiguous and marginal creatures" (Ellen, 1993:171). The majority of the species transformations proposed by the This explanation apparently accounts for most of the species Rofaifo also involve rodents and marsupials (Table 2)." In his transformations proposed by the Nuaulu, but there are some an analysis of the Rofaifo's transformations, Dwyer (1976a) imals that seem to fit the conditions for inclusion in transfor sharply criticized the explanations offered by Bulmer and Men mations that are not involved in them. For example, two spe zies for the transformations proposed by the Kalam. He noted cies of land crabs exist in the Nuaulu area but only one is that these transformations could not be motivated simply by the included in a transformation (from the hermit crab) (Ellen, existence of similarities among the species involved because 1993:165, 272). Although Ellen did not explain why such ani such similarities can be found among many other species. He mals are not involved in transformations, his ideas have great also rejected the suggestion that these transformations emerged merit because they suggest that the postulation of species trans as a mechanism for dealing with dietary restrictions, arguing formations is closely tied to processes of classification. Most of that such exploitation of these transformations presupposes the the species transformations proposed by the Nuaulu involve existence of the beliefs in them and thus cannot be used to ex animals that share a number of morphological features: worms plain these beliefs. to worms, crabs to crabs, frogs to frogs, lizards to geckos, Dwyer attempted to explain the Rofaifo's postulated trans snakes to lizards, and turtles to terrapins. By linking these ani formations by isolating certain trends that the transformations mals through transformations, the Nuaulu reinforce the connec all display to varying degrees. Most significant to his analysis tions, based on other criteria, that exist between them. is the discovery that the animals that undergo transformation Bulmer, Menzies, and Dwyer did not indicate if the animals tend to be more abundant but less culturally significant than that the Kalam and Rofaifo include in transformations are focal those that are the end result of transformation. He proposed that or peripheral taxa, but because these transformations link simi the Rofaifo postulate these transformations to resolve what lar kinds of animals—primarily rodents and marsupials— might be called the "hunter's paradox," the fact that rare but Ellen's perspective probably is applicable to them as well. Both culturally valued species continue to exist despite being "so the Kalam and Rofaifo organize smaller rodents and marsupials constantly and capably culled by men" (Dwyer, 1976a:203). into one higher-level category and larger rodents and marsupi Yet, acknowledging that this hypothesis cannot account for all als into another, but they do not propose a more encompassing the transformations, Dwyer (1976a:203) resorted to a teleologi- category that would include all rodents and marsupials.12 In ev cal argument, attributing the transformations as a whole to the ery case but one, the transformations they propose among ro human preoccupation with order. In the end, he failed to ex dents and marsupials involve small rodents or marsupials plain why the Rofaifo have involved these particular animals in changing into large rodents or marsupials. The exception, transformations or to address the problem of why the Kalam which is found in both societies, is the transformation of one and Rofaifo should propose transformations among many of large marsupial (a ring-tailed possum) into another (a cuscus). the same kinds of animals. These transformations thus bridge the taxonomic division sepa In his impressive study of animal classification among the rating large and small mammals and establish linkages between Nuaulu of the island of Seram, located to the west of New rodents and marsupials. The result is a strengthening of the ties Guinea, Ellen (1993) evaluated the explanations of species among these mammals in the absence of a higher level taxo transformations offered by Bulmer, Menzies, and Dwyer and nomic category that would consolidate them.13 As such, these found them wanting. He concurred with Dwyer s critique of transformations apparently play an organizational role within Bulmer and Menzies but also characterized Dwyer's sugges the Kalam and Rofaifo animal classification schemes compara tion that transformations are postulated in part to resolve the ble to that proposed by Ellen for the species transformations hunter's paradox as a local, ad hoc explanation, not applicable postulated by the Nuaulu. to the Nuaulu (Ellen, 1993:163-171). With some adjustments, this explanation is also relevant to Although there is some overlap in the faunas of Seram and understanding the domesticated-to-wild transformations pro highland New Guinea (Ellen, 1993:14-15), the animals that the posed by the Raramuris because these transformations involve Nuaulu involve in species transformations are quite different animals that are morphologically similar. Most of the matura and include no rodents or marsupials (Table 2). Ellen suggested tion and old age transformations, however, link quite different that the Nuaulu postulate these transformations to explain the kinds of animals (e.g., salamanders and pocket gophers, fish existence of similarities between certain kinds of animals and, and otters, squirrels and snakes) and thus appear to require a more importantly, to establish linkages between animals that different kind of explanation. As the point of departure for de are peripheral to the taxonomic scheme and those that fit com veloping an explanation of these transformations, I evaluate the fortably within it. The latter, called "focal taxa," are believed to hypothesis, suggested by the work of Douglas (1957, 1970), transform into, and in a sense give rise to, the peripheral taxa so that these animals are selected for such special treatment be 14 that "assertions of inter-species ontogeny may locally serve to cause they are classificatory anomalies. 338 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY
Raramuri Animal Classification Immediately below the level of "animal" are seven life-form classes. Four of these life-form classes are labeled: 'birds' CLASSIFICATORY ANOMALIES (chuluwi), 'fish' (rochi), 'snakes' (sindi), and 'lizards' (rochd). To determine whether the animals involved in these species The remaining three life-form classes are unlabeled (marked transformations are anomalous first requires a clarification of with "< >"):
the
closely associated. The transformation of small rodents into ropogopali is not involved in a species transformation even bats suggests that the Raramuris think of bats primarily as birds though it is singular with respect to two homogenous life-form rather than as mammals. If they regarded the bats as mammals, classes: 'snakes' (because it has legs) and 'lizards' (because it they would have used transformation to explain why a mammal is believed to be venomous). I suggested that the Raramuris do can fly, presumably by proposing that it derives from one or not involve the ropogopali in a transformation because it shares more species of birds, such as the barn swallow, which they so many characteristics with snakes, including the highly sa consider to be very similar to bats in dietary preferences, time lient feature of being venomous, and also possibly because pro of activity, and style of flight. In contrast, they appear to regard posing that the ropogopali derives through transformation from otters more as mammals than as fish because the transforma either a snake or a lizard would obscure the boundary between tion of fish into otters explains why a mammal is such an adept these two life-form classes. Nonetheless, it is equally plausible swimmer, not why a fish has mammalian features. to regard the ropogopali as a "transformation-in-waiting," the The only animals involved in transformations that remain to most likely candidate for inclusion in a transformation at some be discussed are goats, pigs, and house cats, which change into later time. deer, peccaries, and ring-tailed cats, respectively, if they move These two perspectives on the ropogopali are not mutually to the wilds (kawichi) to live. None of these animals is singular exclusive. The first attempts to account for how the Raramuris with respect to the defining criteria of the life-form class have, in the present, addressed the taxonomic dilemma pre
taxonomy as well (Merrill, 1988:44-45, 1993),26 and today tribute the origin of these animals to such transformations, but these animals are in no way regarded as peripheral or singular. they also maintain that all animals as well as humans were cre The possibility of their transformation into wild animals exists ated by God or by the Devil near the beginning of the world. today not as a way of resolving their persisting marginality but Animals seen as industrious and of benefit (or at least harm as one of many markers of the dichotomy between the human less) to humans are believed to have been created, like the and nonhuman domains of the world and a commentary on the Raramuris and other Indians, by God. Those that threaten hu implications of moving between them.27 mans or that display features interpreted as moral defects are The contemporary Raramuris link focal and peripheral taxa assumed to have been created, like non-Indians, by the Devil simply by noting that they are similar and by incorporating (Merrill, 1988:73-78). both into more inclusive categories. For example, they regard The contemporary transformation of humans into animals is horned lizards (wikokere) as distinct from other lizards, but believed to occur only after a person dies and is regarded as a they also say that they are 'relatives' (nahiremaga; singular: punishment for a person's misdeeds. People who commit incest rihimdra) and include homed lizards in the life-form category or who ally themselves with peyote during their lives or who 'lizards' (rochd). The Rofaifo adopt this same approach (Dw die while lying on an animal skin usually are said to transform yer, 1976b, 1979), but, together with the Nuaulu and Kalam, into a special kind of coyote, called 'short-tailed coyote' (basa- they also employ species transformations to establish connec chi pochi), the human origin of which is revealed not only by tions among similar animals that are separated taxonomically.28 its short tail but by its skill at entering residential areas unde The Raramuris differ most significantly from the Nuaulu, tected to steal livestock.30 When the requisite series of death rit Kalam, and Rofaifo in their use of transformation as an explan uals are performed for these people, the animals into which atory device. The Nuaulu, Kalam, and Rofaifo invoke transfor they transform die and their souls are released. This destiny mations to explain similarities between peripheral and focal contrasts with an alternative fate believed by some to befall in taxa, whereas the Raramuris propose transformations—at least cestuous people. One or more souls of such people transform maturation and old age transformations—to explain why cer into a special kind of moth, called 'soul moth' or 'ancestor tain singular taxa are different from the other members of the moth' (nakarowili ariwd or nakarowili anaydwari), which God life-form classes with which they are most closely associated. sends from heaven back to earth to die in the fires of the living, 31 Unlike the Raramuris, the Nuaulu, Kalam, and possibly the Ro to which these moths are irresistibly attracted. faifo tend to explain the existence of such singular taxa prima This interpretation of the behavior of these moths reveals an rily through myth (Ellen, 1972, 1993:184; Bulmer, 1967, 1968; important epistemological dimension to the Raramuris' ideas Dwyer, 1979:17).29 about animals. They frequently regard such ideas as providing Apart from the role that these species transformations play in empirical confirmation of basic propositions about the nature the Raramuris' approach to organizing the animal world, many of the universe and their place within it, propositions that are are linked to important cosmological concepts or moral values. nonverifiable and nonfalsifiable (Rappaport, 1979:117, The otter, for example, is criticized for being a cannibal be 209-210). Such confirmation is particularly evident in the ac cause it eats its 'relatives', the fish. Such ideological signifi counts that the Raramuris relate to explain distinctive charac 32 cance is also evident in many of the transformations of humans teristics of certain animals. into animals that the Raramuris propose. I recorded over 20 of The Raramuris have a story that might be titled "Why the these human-to-animal transformations, which are of two Burro Has a Short Tail," in which the Raramuris' chief deities types: those that occurred in the ancient past and those that oc sent a flood to destroy the world that preceded the present one. cur today, after death. In both cases, these transformations are All the different kinds of animals in the world assembled on associated with a time (the beginning of the present world) or a top of a cylindrical-shaped mountain to escape the boiling wa sphere (the world of the dead) within which form is regarded as ters of the flood, but the burro arrived just as the mountain be more fluid. gan to rise to heaven and, because of its tardiness, about half of The ancient human-to-animal transformations that most peo its long tail was burned off. ple mention are those reported in well-known stories or that are In addition to providing an entertaining explanation for why suggested by the fact that the name of an animal coincides with the burro's tail is shorter than those of the horse and the mule, a kinship term. For example, because ochikare means both this story proposes that the shortness of its tail substantiates an 'grasshopper' and 'paternal grandfather' people assume that in event—the destruction of the previous world—that no living person witnessed. The assumption that the current world is but the ancient past a human being, who was a paternal grandfa the most recent in a series of worlds is linked to fundamental ther, transformed into a grasshopper. More variation is encoun ideas in Raramuri philosophy and religion about the cyclical tered where such transformations are believed to have occurred nature of time, the magnitude of the power of their deities, and simply because the behavior of an animal is perceived to be the implications for their continued survival if they fail to ful similar to that of humans. In some of these transformations, hu fill their ritual obligations towards these deities. These ideas in mans changed into animals while they were alive, in others turn structure and motivate much of Raramuri social action. they were reincarnated as animals. The Raramuris often at 342 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY
Such accounts, found throughout the world, have always struck Given the diversity of the biological world, peripheral or me as much too elaborate to have been developed simply to ex singular taxa probably will be found in the biological classifi plain the special features of certain animals, but their complex cations schemes of all human societies, but species transfor ity is comprehensible if they are understood as exploiting these mations apparently are encountered only in some. Such cross- features to confirm basic assumptions about the universe. cultural variation presumably reflects, among many other In a broader cosmological perspective, the Raramuris regard things, differences in approaches to organizing the biological transformations as part of the natural course of things and as an world and in the extent to which peripheral or singular taxa are important aspect of the development of the current state of af regarded as problematical. Alternative solutions to the same fairs. At the same time, they tend to associate all transforma problem also exist. The Raramuris deal with singular taxa by tions—ancient and modern, humans-to-animals and animals-to- involving them in species transformations, whereas the mem animals—with the Devil, and some maintain that the transfor bers of other societies explain their singularity in myths or mation of humans into animals in the ancient past was possible compartmentalize them through dietary prohibitions or other only because the people involved had not yet been baptized. ritual restrictions. Others simply ignore them. These variations in turn reflect differences in their relationships to the biologi Today the members of those Raramuri communities who have cal world and in their fundamental attitudes toward order and accepted an affiliation with the Roman Catholic Church refer to disorder. themselves as 'baptized Raramuri' (Raramuri pagotame) and employ baptism as a symbol of and metaphor for order, regard Throughout the centuries, people around the world have en ing a nonbaptized state and the Raramuris who have histori tertained the idea that one kind of being can transform into an cally rejected such an affiliation as epitomizing disorder (Mer other, but most have relegated this notion to the realm of fiction or folklore. In such cases, we can say that they have a concept rill, 1988:76-77, 1993). Their views on these matters echo the of species transformation but not the belief that species trans Spanish colonial perspective that conversion to Christianity and formations actually occur as part of an ongoing biological real incorporation into the colonial system were prerequisites for ity (Ellen, 1993:166). Only where people assume that the world the creation of order in indigenous New World societies. That they experience during their waking lives represents only one the contemporary baptized Raramuris should maintain these al dimension of reality, that appearances can be deceiving, and ternative and rather contradictory views on transformation re that the universe as a whole is characterized more by fluidity veals how thoroughly intertwined indigenous and colonialist than by stasis is a belief in the reality of species transforma ideas have become in their thinking. tions likely to be found. Involving animals in species transformations is just one of Conclusions the many ways in which people in different societies have af Proposing that one kind of animal transforms into another is an forded animals special treatment. Animals figure prominently indirect but vivid way of stating that the two are closely con in myths, provide apt metaphors and the weapons of verbal abuse, and serve as markers of social distinctions. The useful nected. The postulation of such transformations thus should not ness of animals as intellectual tools has led Claude Levi- occur randomly within a zoological classification system but Strauss and others to observe that animals are good to think, only where people want to suggest or emphasize a special af good to eat, and good to prohibit (Levi-Strauss, 1963, 1966; finity between certain animals. Within this restricted range of Leach, 1964; Tambiah, 1969; Bulmer, 1979). To this litany I appropriate applicability, species transformations can be used would add that animals are also fun to think. People every as a conceptual tool to accomplish many different things. where derive great pleasure from watching, talking, and think If my analysis is correct, the Raramuris employ species ing about animals; the Raramuris are no exception. They regard transformations primarily to account for why certain animals animals as interesting, at times puzzling, and more often than should deviate from patterns that characterize the higher-level not humorous, and they consider the possibility of the transfor taxonomic classes with which they are most closely associated. mation of one kind of animal into another as an intriguing as As such, the postulation of species transformations serves as an pect of the animal world. As a result, their postulation of spe adjunct to taxonomic classification, reinforcing taxonomic cies transformations should not be reduced to a mechanism that boundaries by explaining (or explaining away) challenges to only enhances order within their understanding of the animal them (cf. Douglas, 1970). In contrast, the Nuaulu, and probably world. Indeed, by proposing these transformations, the the Kalam and Rofaifo as well, use species transformations to Raramuris not only explain the singularity of certain animals establish horizontal linkages between taxa where a taxonomic but simultaneously render them even more singular, involving scheme of hierarchically ordered sets of increasingly inclusive them in a process that sets them apart from all other animals. classes is poorly developed. Here species transformations ap A society's ideas about animals often provide a privileged pear to play a role that is more organizational than explanatory, window through which to view the basic values of its members serving as an alternative rather than an adjunct to taxonomic and their understandings of their society, their history, and their classification. cosmos (Willis, 1974). Unfortunately, over the past two de- NUMBER 44 343 cades anthropological interest in studying such ideas has talked about the local fauna with lifelong, non-Indian residents of the area to waned. A dedicated but small group of scholars has continued learn Spanish common names and to compare their ideas about animals with such research, but most anthropologists have shifted their at those of the Raramuris. Because I did not originally envision that my project would involve ethnobiological research, I did not secure a permit from the tention to other topics. Like many other disciplines, anthropol Mexican government to collect zoological specimens and thus cannot provide ogy tends to focus intensely but briefly on one topic or theory, scientific identifications of the species involved. The obvious limitations of our soon abandoning it to move on to the next. One result, probably ethnozoological research are made more apparent when our research is com inevitable, is an uneven ethnographic record. Another, more re pared to the thorough studies completed elsewhere (e.g., Hunn, 1979; Taylor, grettable consequence is the growing expanses of theoretical 1990; Ellen, 1993). 4. Raramuris in other communities propose some of these same species issues only partially explored. The prospect that anthropology transformations: fish into otters, small rodents into bats, salamanders into will adopt a more systematic, sustained approach anytime soon pocket gophers, and rock squirrels into snakes (Lumholtz, 1902:309; Thord- appears remote, but the discipline will continue to contribute to Gray, 1955:420, 518-524, 961, 1034; Brambila [1980]: entries for bahuri and a more profound understanding of humanity as long as its prac so?pechi; Burgess, 1985:97, 119, 142). In an account recorded by Burgess titioners maintain a firm commitment to the standards of good (1985:142), rattlesnakes are said to transform into rock squirrels rather than the reverse. Lumholtz (1902:436) indicated that around the turn of the century scholarship. This is the lesson that Bill Sturtevant taught me in the Raramuris' neighbors, the Northern Tepehuan, also proposed the transfor 1972 and one that he has applied unfailingly in his own work. mation of catfish into otters, one kind of squirrel into a bat, another kind of squirrel into a parrot, rock squirrels into serpents, and certain insect larvae into doves. Notes 5. Raramuri people who live to the west, in the area known as the Tarahu- mara Baja, rely primarily on the verb form gayena 'to transform, become, ar I prepared the original version of this essay in 1979 as an oral presentation de rive' when discussing these animal transformations. They tend to use the form livered to the Department of Anthropology, Smithsonian Institution, during the nahita when the entity in question is in the process of transforming and to use course of my interview for the position I currently hold. Michael Brown, so?peta when it is about to do so; so7peta is especially associated with old age Richard Ford, Charles Hudson, Raymond Kelly, and Cecilia Troop read the transformations. When referring to readily observable metamorphoses, like written version of this presentation and offered suggestions for improving it. that of tadpoles into frogs, some people prefer to use the form ochera 'to grow, Jonathan Amith, Michael Brown, Don Burgess, Roy Ellen, Ives Goddard, Eu mature, age' instead oi gayena (Don Burgess, pers. comm., 14 Nov 1997). I did gene Hunn, and Cecilia Troop did the same for the revised version. Their com not encounter these usages in Rejogochi. ments have been of invaluable assistance to me in preparing the final version. I 6. During the Spanish colonial period, missionaries occasionally reported am also grateful to Cecilia Troop for working on this project with me and to the that Rardmuri "witches" could change into animals at will (e.g., Tarda and residents of the Rejogochi area, especially Candelario Martinez, Agustin Guadalaxara, 1676:362). Although this idea is found in many societies, it is im Duran, Chunel Perez, and Moreno Sahuarare, for sharing their knowledge of possible to determine whether its attribution to the colonial Raramuri is accu animals with us. I also thank Don Burgess, Miguel Carrillo, and Ventura rate or is simply another example of missionary efforts to discredit Raramuri Orozco for providing information on Raramuri zoology from other communi ritual specialists. Today the Raramuris of Rejogochi deny that sorcerers (suku- ties; George Zug for his guidance through the herpetological literature; and ruame) can change into animals, although they firmlybeliev e that sorcerers ex Ana Silva for her assistance in organizing our fieldnotes. Finally, I would like ist and that certain kinds of animals, particularly large birds called oromd, iden to acknowledge the University of Michigan, the National Institute of Mental tified with shooting stars, assist them in their malevolent work (Merrill, Health, the Wenner-Gren Foundation for Anthropological Research, and the 1988:75). Smithsonian Institution for providing the financial support that allowed me to 7. The Raramuris of Rejogochi propose no cases of animals transforming undertake this research. into humans, but stories of such transformations, as well as transformations of 1. I began this project in 1971 as part of my senior honors thesis at the Uni humans into animals, are found in other Raramuri communities (Mares Trias, versity of North Carolina under the direction of Frederick McEvoy and Richard 1975; Burgess, 1985). I encountered only one example of an animal-to-animal Yarnell. I developed the section on black drink in collaboration with Charles transformation taking place in the ancient past: one man proposed that a dog Hudson (Cable et al., 1971; Hudson, 1979; Merrill, 1979), who was instrumen changed into a hare in order to account for why the hare has a black tail. Simi tal in my receiving a Smithsonian internship and who introduced me to the con larly, the only animal that is believed to undergo reincarnation today is the dog, cept of classificatory anomalies through his own work on Southeastern Indian which is said by many people to come back as a "furry" brown caterpillar. An ethnology (see Hudson, 1976:139-149,318, 1978). other kind of transformation, involving humans only, occurs when a man or 2. For information on the Raramuris of Rejogochi, see Merrill, 1988; Hard woman goes to a special mountain and touches articles associated with the op and Merrill, 1992; and Graham, 1994. posite sex that are found there. Thereafter, the person switches sex (in both 3. Ellen (1993:22-34, 93-125) provided a well-reasoned overview of the genitalia and orientation) each month. There are two such mountains in the Re methodological problems associated with documenting and analyzing zoologi jogochi area, which people say came into existence in the ancient past when cal classification systems and the debates that have surrounded them. In our God decapitated a Raramuri man. The man's head became one of these moun case, we began by recording comments about animals made by different people tains, his stomach the other. and then inquired in more detail about specific animals during both informal 8. Many people in Rejogochi also believe that the germs of maize kernels conversations and open-ended interviews. When we had compiled what ap sometimes transform into moths (Merrill, 1988:92). This belief arises from the peared to be an exhaustive list of Rardmuri animal names—over 170 terms in fact that the moths deposit their eggs in maize kernels and the larvae consume all—we copied each of them onto an index card. We then asked two men— the germs. Taylor (1990:73-74) noted a few examples of the transformation of both in their twenties, literate, and bilingual in Raramuri and Spanish—to orga plants into animals proposed by the Tobelo of Halmahera Island, Indonesia. nize these cards into groups. Their responses provided the basis for the model 9. The association between old age and transformation is also encountered in of Rardmuri zoological taxonomy that I present herein. We attempted the same other areas of Raramuri thought. For example, the Raramuris state that the exercise with a man in his fifties, a nonliterate, monolingual speaker of world itself ages and that when it becomes old, the normal state of affairs will Raramuri. It was very difficult for him to keep track of so many cards without be reversed: livestock will eat humans, objects will come to life and attack their owners, and so forth. The old world will then be replaced by a new one, at the benefit of literacy, so we dropped the card-sorting exercise and simply dis which point the possibilities for transformation will increase dramatically. cussed relationships among animals and groups of animals with him. We also SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY 344
manly the fact that all have fur and are quadrupeds. In the case of
saydwi and bahomdwari, two other snakes are edible: a small rattlesnake Western, or Baja, Tarahumara designate domesticated pigs as gowi and wild (chopesini) and a constrictor (rindlowi), which is similar in length but is thin pigs as gowi gusigame 'pig(s) of the forests or wilds' (Don Burgess, pers. ner than the bahomdwari, with quite distinct markings. Other people say that comm., 21 Sep 1997). the small rattlesnake is not eaten because it has little meat and that the meat of 27. For a discussion of Raramuri views on the relationship between the human the rindlowi cannot be eaten because doing so will make a person sick. This and nonhuman realms, see Merrill, 1988:72. same man differed from everyone else I consulted by reporting that the larger 28. The Rofaifo appear much more inclined to postulate higher-level categories constrictor (bahomdwari) is not involved in transformations but that the two than are either the Kalam or the Nuaulu. It could be suggested that the reported rattlesnakes (saydwi and chopesini) both change into rock squirrels rather than absence of higher-level covert categories among the Nuaulu and Kalam reflects only the larger rattlesnake deriving from the rock squirrel. The bahomdwari the reluctance of researchers to accept the existence of unlabeled categories. and rindlowi are the only two constrictors found in the Rejogochi area. In the Ellen (1993:93-125), however, provided a detailed explanation of why he be canyon country to the southwest, the Raramuris keep a constrictor called niwi lieved such categories do not exist to any great extent within the Nuaulu animal in their fields and near springs to kill squirrels and other pests that raid their classification scheme, and the data presented by Bulmer and his colleagues for fields (Miguel Carrillo, pers. comm., 26 Apr 1995). the Kalam support his argument (Bulmer, 1967; Bulmer and Menzies, 1973; 22. The Rardmuris have two named taxa of tree squirrels, the labels for which Bulmer et al., 1975; cf. Dwyer, 1979, and Dwyer and Hyndman, 1983). can be translated as 'red tree squirrel' (chimori sitdkame or chimori lachame) 29. It would be expected that zoological classification schemes that include and 'gray tree squirrel' (chimori siydname). Some people also report a third few higher-level categories would be associated with few singular taxa and taxon, the 'white tree squirrel' (chimori rosdkame), which they closely associ with a tendency to leave "unusual" animals in separate, unaffiliated categories. ate with the 'gray tree squirrel' and which perhaps is a subspecies of it. Only Contrary evidence comes from Dwyer (1979:16-17), who reported that the Ro 'red tree squirrels' are said to transform into the large constrictors, probably be faifo animal classification system includes a number of higher-level classes but cause they tend to be found in the same areas as the constrictor. 'Gray tree that "striking anomalies are few." Unfortunately, he provided no detailed pic squirrels' are said to live only at higher elevations. ture of their zoological taxonomic system as a whole, and, although he stated 23. The life-form label sindi 'snake(s)' is also used metaphorically to refer to that such anomalies "may be rationalized in terms of economic or ritualistic insects that sting. criteria" (Dwyer, 1979:17), he failed to describe what these anomalies or ratio 24. Of course, they recognize that the new breeds of livestock they acquire are nalizations might be. There is no evidence that the Rofaifo deal with such introductions, but these recent breeds are not new kinds of animals. From the anomalies by involving them in transformations (Dwyer, 1976a). Raramuri perspective, all the different kinds of domesticated animals were cre 30. Such people are also reported to transform into other kinds of animals, usu ated by God (or in the case of the pig, by the Devil) in the ancient past and were ally carnivorous mammals like foxes and skunks, but sometimes large birds, acquired directly or indirectly by their ancestors from these deities. like owls (rutukare) or turkey buzzards (wilu) (Merrill, 1988:158-159). The 25. I should note that many other people seemed to regard the species transfor Raramuris explicitly associate owls with death, but such symbolism is not asso mations as isolated, natural facts or curiosities rather than exemplifications of ciated with turkey buzzards, despite their status as scavengers. Except for grass principles that could be extended to other animals. I did not, however, encoun hoppers and the moths known as soul or ancestor moths, all the animals into ter any Raramuris who rejected the possibility or reality of species transforma which humans are believed to reincarnate or to have transformed into in the an tions entirely, although I imagine some do. Such individual variation in ap cient past are either mammals or birds. This fact suggests that the Rardmuris, proaches to knowledge creation, as well as differences in the content of belief, like the members of societies in many other parts of the world, regard mammals presumably is found in all human societies. and birds as the kinds of animals most closely associated with humans. 26. Unlike the members of many other New World societies, the Raramuris 31. Some people believe that the souls of all people transform into these did not assign names to Old World domesticated animals derived from those of moths, not as a punishment for incest but as the final stage in a series of rein similar indigenous animals. The majority of their names for these Old World carnations (Merrill, 1988:113-114). The term anaydwari also means 'ancient introductions are adapted from Spanish. Exceptions include totori, people' and sometimes is used to denote very old living people. 'chicken(s)', from the Nahuatl tbtol-in (Karttunen, 1992:248), and bo7wd, 32. Examples of stories about animals collected in other Raramuri communi 'sheep', a Rardmuri term that probably originally meant 'fur' and 'feathers' ties can be found in Lumholtz, 1902:296-310; Thord-Gray, 1955:517-524; and presumably was extended to include sheep. It is interesting that the Hilton, 1969; Burgess, 1970, 1978, 1985; Mares Trias, 1975; Lopez Batista, Rardmuris of Rejogochi use the term kabitin (from Spanish jabali) for peccar 1980; and Wheeler, 1993. Some information about the fauna of the Sierra ies, even though these animals are indigenous to the Raramuri area. Pennington Tarahumara from the perspective of non-Indian residents is found in Boudreau, (1963:102) gave the term gowi as the Raramuri name for these wild pigs. The 1975.
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Anthropology, History, and American Indians: Essays in Honor of William Curtis Sturtevant
William L. Merrill and Ives Goddard
EDITORS
Smithsonian Institution Press Washington, D.C. 2002