Themes of Indigenous Acculturation in Northwest Mexico
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(Huichol) of Tateikita, Jalisco, Mexico
ETHNO-NATIONALIST POLITICS AND CULTURAL PRESERVATION: EDUCATION AND BORDERED IDENTITIES AMONG THE WIXARITARI (HUICHOL) OF TATEIKITA, JALISCO, MEXICO By BRAD MORRIS BIGLOW A DISSERTATION PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY UNIVERSITY OF FLORIDA 2001 Copyright 2001 by Brad Morris Biglow Dedicated to the Wixaritari of Tateikita and the Centro Educativo Tatutsi Maxa Kwaxi (CETMK): For teaching me the true meaning of what it is to follow in the footsteps of Tatutsi, and for allowing this teiwari to experience what you call tame tep+xeinuiwari. My heart will forever remain with you. ACKNOWLEDGMENTS I would like to thank my committee members–Dr. John Moore for being ever- supportive of my work with native peoples; Dr. Allan Burns for instilling in me the interest and drive to engage in Latin American anthropology, and helping me to discover the Huichol; Dr. Gerald Murray for our shared interests in language, culture, and education; Dr. Paul Magnarella for guidance and support in human rights activism, law, and intellectual property; and Dr. Robert Sherman for our mutual love of educational philosophy. Without you, this dissertation would be a mere dream. My life in the Sierra has been filled with countless names and memories. I would like to thank all of my “friends and family” at the CETMK, especially Carlos and Ciela, Marina and Ángel, Agustín, Pablo, Feliciano, Everardo, Amalia, Rodolfo, and Armando, for opening your families and lives to me. In addition, I thank my former students, including los chavos (Benjamín, Salvador, Miguel, and Catarino), las chicas (Sofía, Miguelina, Viviana, and Angélica), and los músicos (Guadalupe and Magdaleno). -
The Reorganization of the Huichol Ceremonial Precinct (Tukipa) of Guadalupe Ocotán, Nayarit, México Translation of the Spanish by Eduardo Williams
FAMSI © 2007: Víctor Manuel Téllez Lozano The Reorganization of the Huichol Ceremonial Precinct (Tukipa) of Guadalupe Ocotán, Nayarit, México Translation of the Spanish by Eduardo Williams Research Year : 2005 Culture : Huichol Chronology : Modern Location : Nayarit, México Site : Guadalupe Ocotán Table of Contents Abstract Resumen Linguistic Note Introduction Architectural Influences The Tukipa District of Xatsitsarie The Revolutionary Period and the Reorganization of the Community The Fragmentation of the Community The Tukipa Precinct of Xatsitsarie Conclusions Acknowledgements Appendix: Ceremonial precincts derived from Xatsitsarie’s Tuki List of Figures Sources Cited Abstract This report summarizes the results of research undertaken in Guadalupe Ocotán, a dependency and agrarian community located in the municipality of La Yesca, Nayarit. This study explores in greater depth the political and ceremonial relations that existed between the ceremonial district of Xatsitsarie and San Andrés Cohamiata , one of three Wixaritari (Huichol) communities in the area of the Chapalagana River, in the northern area of the state of Jalisco ( Figure 1 , shown below). Moreover, it analyzes how the destruction of the Temple ( Tuki ) of Guadalupe Ocotán, together with the modification of the community's territory, determined the collapse of these ceremonial links in the second half of the 20th century. The ceremonial reorganization of this district is analyzed using a diachronic perspective, in which the ethnographic record, which begins with Lumholtz' work in the late 19th century, is contrasted with reports by missionaries and oral history. Similarly, on the basis of ethnographic data and information provided by archaeological studies, this study offers a reinterpretation of certain ethnohistorical sources related to the antecedents of these ceremonial centers. -
Gramática De Referencia Del Pima Bajo
Gramática de referencia del pima bajo Volumen I Zarina Estrada Fernández Gramática de referencia del pima bajo Volumen I Colección Lingüística Serie 9: Gramáticas Comité editorial Walter Bisang Universidad de Mainz Esther Herrera Zendejas El Colegio de México Cristina Messineo Universidad de Buenos Aires Mercedes Tubino Western Michigan University Søren Wichmann Max Planck Institute für evolutionäre Anthropologie Gramática de referencia del pima bajo Volumen I Zarina Estrada Fernández Hermosillo, Sonora. Universidad de Sonora, 2014 PM4187.Z77 .E87 V. 1 Estrada Fernández, Zarina Gramática de referencia del pima bajo / Zarina Estrada Fernández -- Hermosillo, Sonora : Universidad de Sonora. División de Humanidades y Bellas Artes. Departamento de Letras y Lingüística ; c2014. v. I; -- 16.2 cm. -- (Colección lingüística: Serie 9: Gramáticas) ISBN: 978-607-518-092-2 Incluye bibliografía. 1. Pima bajo (lengua) - Gramática. 2. Sonora - México - Lengua pima bajo. Área de Análisis Bibliográfico, Dirección de Servicios Universitarios, Universidad de Sonora Gramática de referencia del pima bajo. Volumen I Zarina Estrada Fernández D.R. © 2014, Universidad de Sonora Blvd. Luis Encinas y Rosales s/n 83000, Col. Centro Hermosillo, Sonora, México www.uson.mx Departamento de Letras y Lingüística División de Humanidades y Bellas Artes Maestría en Lingüística www.maestriaenlinguistica.uson.mx ISBN: 978-607-518-091-5 (Colección Lingüística) ISBN: 978-607-518-092-2 Publicación del Cuerpo Académico Consolidado (USON-81) “Estudios lingüístico-tipológicos y etnoculturales -
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Journal of Arts & Humanities Volume 09, Issue 10, 2020: 11-28 Article Received: 04-05-2020 Accepted: 25-10-2020 Available Online: 30-10-2020 ISSN: 2167-9045 (Print), 2167-9053 (Online) DOI: http://dx.doi.org/10.18533/jah.v9i10.1923 Ecology of Pressures and Linguistic Vitality of the Yoremnokki Language in Sinaloa Ernesto Guerra García1, Pedro Antonio López de Haro2, Rodolfo Real Audeves3 ABSTRACT The study of endangered languages is still of great importance, however, on one hand, the methods of analysis aren’t always presented in an integrated or holistic manner, and on the other hand, the languages aren’t always available to be studied; this is the case for the yoremnokki language in the northwest of Mexico, for which a holistic study is presented using UNESCO’s linguistic vitality and ecology of pressures. The linguistic shift of the yoremnokki language is a fact; to study this phenomenon, an ethnographic study was carried out in 2019 in the North of Sinaloa, Mexico in the yoreme mayo region. We found that there are more factors for the displacement of the yoremnokki language than there are for its maintenance. The centennial restriction generational transmission is one of the factors that most influence the movement of the linguistic yoremnokki; although the yoreme mayo population grew from 1985 to date, in proportion to the total population, it is decreasing. There are fewer and fewer spaces in their domain; the last refuge is that of festivals and rituals. New spaces have been opened, radio, telephones, internet and higher education, but they are limited. -
The Experience with Dams and Resettlement in Mexico
Contributing Paper The Experience with Dams and Resettlement in Mexico Scott Robinson Department of Anthropology, University Metropolitana, Mexico Prepared for Thematic Review I.3: Displacement, Resettlement, rehabilitation, reparation and development For further information see http://www.dams.org/ This is one of 126 contributing papers to the World Commission on Dams. It reflects solely the views of its authors. The views, conclusions, and recommendations are not intended to represent the views of the Commission. The views of the Commission are laid out in the Commission's final report "Dams and Development: A New Framework for Decision-Making". World Commission on Dams i Displacement, Resettlement, Rehabilitation, Reparation and Development Disclaimer This is a working paper of the World Commission on Dams - the report herein was prepared for the Commission as part of its information gathering activity. The views, conclusions, and recommendations are not intended to represent the views of the Commission. The Commission's views, conclusions, and recommendations will be set forth in the Commission's own report. World Commission on Dams 5th Floor, Hycastle House 58 Loop Street PO Box 16002 Vlaeberg, Cape Town 8018, SOUTH AFRICA Telephone: +27 21 426 4000 Fax: +27 21 426 0036 Email: [email protected] http://www.dams.org This is a working paper of the World Commission on Dams. The report herein was prepared for the Commission as part of its information gathering activity. The views, conclusion, and recommendations are not intended to represent -
Sustainable Tourism and Social Entrepreneurship. the Magic Town of Tequila, Mexico Turismo Sostenible Y Emprendimiento Social
Retos, nº 15, vol. VIII, 2018 Revista de Ciencias de la Administración y Economía | Print ISSN: 1390-6291; electronic ISSN: 1390-8618 www.retos.ups.edu.ec Sustainable tourism and social entrepreneurship. The magic town of Tequila, Mexico Turismo sostenible y emprendimiento social. El pueblo mágico de Tequila, México Dr. José Manuel Saiz-Álvarez is a GIEE Faculty-Researcher at the EGADE Business School-Tecnológico de Monterrey (Mexi- co) and visiting professor at the Catholic University of Santiago de Guayaquil (Ecuador) and the Universidad Mayor, Real and Pontificia San Francisco Xavier de Chuquisaca (Bolivia) ([email protected]) ([email protected]) (http://orcid.org/0000- 0001- 6435-9600) Abstract The UNESCO World Heritage Site and the “Magic Towns” program in Mexico, both granted to Tequila, aim to guarantee the tourist sustainability of the territory to fight poverty, preserve the rich and unique existing cultural and historical heritage, and promote the inclusion of the indigenous population. However, 57,1% of the population lives in poverty in Tequila (IIEG Jalisco, 2017). The objective of this paper is to analyze whether the appointment of Tequila as a UNESCO World Heritage Site and as “Magic Town” has contributed to reducing poverty. A qualitative-quantitative methodology based on the technique of observation and content analysis is used to answer this question, close with a SWOT analysis to have a holistic review of the topic. The main conclusions are: 1. There are high levels of poverty in Tequila, although they are lower than in non-Agave locations; 2. Excessive tequila protection prevents the development of other distilled beverages within the region; 3. -
Wrote in Cucurpe, on 30Th April 1689, to His Aunt Francisca Adlmann in Škofja Loka, Slovenia
UDK 929 Kappus M. A. A LETTER OF MARCUS ANTONIUS KAPPUS TO EUSEBIUS FRANCISCUS KINO (SONORA IN1690) Tomaž Nabergoj INTRODUCTION The life and work of the Slovene Jesuit, Marcus Antonius Kappus (1657 -1717) who, three centuries ago, worked as a missionary in Sonora, north-west Mexico, has, in recent years, been the subject of several short studies in Slovenia. In this journal, Professor Janez Stanonik has, so far, published five letters which Kappus sent home to his relatives and friends, and one letter which he sent to hi s friend in Vienna, 1 as well as a study on the collection of poems (276 chronograms) in Latin, which Kappus published in Mexico City, in 1708, entitled IHS. Enthusiasmus sive solemnes !udi poe tici. 2 Prompted by the above publications, the author of this paper spent a month in Sonora while journeying in Mexico in 1991. In Archivo General de la Naci6n (the general Mexican archives) in Mexico City, he happened to find another letter written by Marcus Antonius Kappus. The letter comprises two A4 pages and is kept in Archivo Hist6rico de la Hacienda, legajo 279, expediente 19.3 This, hitherto unpublished document, was written by Kappus on 25th November 1690, in Cucurpe, and is addressed to Eusebius Franciscus Kino, his superior. Chronologically, it is one of his earliest preserved letters. Among those so far published, as far as we know, it is the only one preserved in original. At the same time this is Kappus' second earliest preserved letter written in Sonora. The first he wrote in Cucurpe, on 30th April 1689, to his aunt Francisca Adlmann in Škofja Loka, Slovenia. -
An Ethnographicsurvey
SMITHSONIAN INSTITUTION Bureau of American Ethnology Bulletin 186 Anthropological Papers, No. 65 THE WARIHIO INDIANS OF SONORA-CHIHUAHUA: AN ETHNOGRAPHIC SURVEY By Howard Scott Gentry 61 623-738—63- CONTENTS PAGE Preface 65 Introduction 69 Informants and acknowledgments 69 Nominal note 71 Peoples of the Rio Mayo and Warihio distribution 73 Habitat 78 Arroyos 78 Canyon features 79 Hills 79 Cliffs 80 Sierra features - 80 Plants utilized 82 Cultivated plants 82 Wild plants 89 Root and herbage foods 89 Seed foods 92 Fruits 94 Construction and fuel 96 Medicinal and miscellaneous uses 99 Use of animals 105 Domestic animals 105 Wild animals and methods of capture 106 Division of labor 108 Shelter 109 Granaries 110 Storage caves 111 Elevated structures 112 Substructures 112 Furnishings and tools 112 Handiwork 113 Pottery 113 The oUa 114 The small bowl 115 Firing 115 Weaving 115 Woodwork 116 Rope work 117 Petroglyphs 117 Transportation 118 Dress and ornament 119 Games 120 Social institutions 120 Marriage 120 The selyeme 121 Birth 122 Warihio names 123 Burial 124 63 64 CONTENTS PAGE Ceremony 125 Tuwuri 128 Pascola 131 The concluding ceremony 132 Myths 133 Creation myth 133 Myth of San Jose 134 The cross myth 134 Tales of his fathers 135 Fighting days 135 History of Tu\\njri 135 Songs of Juan Campa 136 Song of Emiliano Bourbon 136 Metamorphosis in animals 136 The Carbunco 136 Story of Juan Antonio Chapapoa 136 Social customs, ceremonial groups, and extraneous influences 137 Summary and conclusions 141 References cited 143 ILLUSTEATIONS PLATES (All plates follow p. 144) 28. a, Juan Campa and Warihio boy. -
Identities in Motion the Formation of a Plural Indio Society in Early San Luis Potosí, New Spain, 1591-1630
Identities in Motion The Formation of a Plural Indio Society in Early San Luis Potosí, New Spain, 1591-1630 Laurent Corbeil Department of History and Classical Studies McGill University, Montréal September 2014 A thesis submitted to McGill University in partial fulfillment of the requirements of the degree of doctor in philosophy ©Laurent Corbeil, 2014 Table of Contents Table of Contents ................................................................................................................ ii Abstract .............................................................................................................................. iv Résumé ............................................................................................................................... vi Acknowledgements .......................................................................................................... viii Introduction ......................................................................................................................... 1 Chapter 1: Historiography, Methodology, and Concepts ................................................. 15 Perspectives on Indigenous Peoples ............................................................................. 16 Identity .......................................................................................................................... 25 Sources and Methodology............................................................................................. 29 A Short Note on Terminology ..................................................................................... -
Huichol, Uto-Aztecan (1, P.1)
1. Description 1.1 Name of society, language, and language family: Wizarika “the healers”, Huichol, Uto-Aztecan (1, p.1) 1.2 ISO code (3 letter code from ethnologue.com): hch (1, p.1) 1.3 Location (latitude/longitude): 21°30’ to 22°35’ N and 104°00’ to 104°30’ W. The Huichol live in the Sierra Madre Occidental of Mexico, in the states of Jalisco, Nayarit, Zacatecas and Durango (3, p. 1). The area in which they live is some of the most rugged terrain in Mexico (2, p. 1). It is typified by mesas, cliffs and river valleys, and is covered mostly by scrub and thorns (2, p. 1). 1.4 Brief history: Little is known about the origins of the Huichol. Regardless of their origins, it is likely the Huichol culture consisted of four or five tribes, each with distinct regional traditions. Due to the rugged terrain of the sierra and the physical resistance of the Indians, the Huichol held out against direct Spanish domination until the 1720s. By this time their territory and population had been drastically reduced. The Franciscans established centers that served as missions and frontier posts in the area. Some of the first Franciscan missionaries established communities which eventually assimilated with the mestizo population. In the most remote of these centers the Huichol maintained more of their native beliefs and practices. Since the Huichol area was located along the fringe of Spanish-controlled lands, the centers became outposts to protect the region from Indian attacks. The Huichol had a more privileged status and were allowed to have their own tribal government and were exempt from paying tribute. -
Notes on Some Mammals from Jalisco, Mexico Hugh H
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Mammalogy Papers: University of Nebraska State Museum, University of Nebraska State Museum 1-26-1973 Notes on Some Mammals from Jalisco, Mexico Hugh H. Genoways University of Nebraska - Lincoln, [email protected] J. Knox Jones Jr. Texas Tech University Follow this and additional works at: http://digitalcommons.unl.edu/museummammalogy Part of the Biodiversity Commons, Terrestrial and Aquatic Ecology Commons, and the Zoology Commons Genoways, Hugh H. and Jones, J. Knox Jr., "Notes on Some Mammals from Jalisco, Mexico" (1973). Mammalogy Papers: University of Nebraska State Museum. 199. http://digitalcommons.unl.edu/museummammalogy/199 This Article is brought to you for free and open access by the Museum, University of Nebraska State at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Mammalogy Papers: University of Nebraska State Museum by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. Genoways & Jones in Occasional Papers of the Museum of Texas Tech (January 26, 1973) 9. Copyright 1973, University of Texas Tech. Used by permission. OCCASIONAL PAPERS THE MUSEUM TEXAS TECH UNIVERSITY NUMBER 9 26 JANUARY 1973 NOTES ON SOME MAMMALS FROM JAUSCO, MEXICO HUGH H. GENOWAYS AND J. KNOX JONES, JR. The varied topography and climate of the Mexican state of J alisco have resulted in a diverse mammalian fauna, no comprehensive ac count of which has been published. Significant collections of mammals from Jalisco were obtained for the Museum of Natural History, The University of Kansas, between 1949 and 1969 by field parties and in dividual field representatives, most notably J. -
Symbol of Conquest, Alliance, and Hegemony
SYMBOL OF CONQUEST, ALLIANCE, AND HEGEMONY: THE IMAGE OF THE CROSS IN COLONIAL MEXICO by ZACHARY WINGERD Presented to the Faculty of the Graduate School of The University of Texas at Arlington in Partial Fulfillment of the Requirements for the Degree of DOCTOR OF PHILOSOPHY THE UNIVERSITY OF TEXAS AT ARLINGTON August 2008 Copyright © by Zachary Wingerd 2008 All Rights Reserved ACKNOWLEDGEMENTS I offer thanks to Dr. Dennis Reinhartz, Dr. Kenneth Philp, Dr. Richard Francaviglia, and Dr. Joseph Bastien who agreed to sit on my dissertation committee and guide my research and writing. Special thanks are given to Dr. Douglas Richmond who encouraged my topic from the very beginning and as the committee chair actively supported my endeavor. May 1, 2008 iii DEDICATED TO MY LOVING WIFE AND SONS Lindsey, Josh, and Jamie iv ABSTRACT SYMBOL OF CONQUEST, ALLIANCE, AND HEGEMONY: THE IMAGE OF THE CROSS IN COLONIAL MEXICO Zachary Wingerd, PhD. The University of Texas at Arlington, 2008 Supervising Professor: Douglas Richmond The universality of the cross image within the transatlantic confrontation meant not only a hegemony of culture, but of symbolism. The symbol of the cross existed in both European and American societies hundreds of years before Columbus. In both cultures, the cross was integral in religious ceremony, priestly decoration, and cosmic maps. As a symbol of life and death, of human and divine suffering, of religious and political acquiescence, no other image in transatlantic history has held such a perennial, powerful message as the cross. For colonial Mexico, which felt the brunt of Spanish initiative, the symbol of the cross penetrated the autochthonous culture out of which the independent nation and indigenous church were born.