Hacia Un Campo De Estudio Etnológico En El Noroeste De México

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Hacia Un Campo De Estudio Etnológico En El Noroeste De México Universidad de Salamanca Instituto Universitario de Iberoamérica Programa de Doctorado Interuniversitario en Antropología de Iberoamérica Las Pimerías. Hacia un campo de estudio etnológico en el noroeste de México Director Dr. D. Ángel B. Espina Barrio Tesis doctoral presentada por la Lda. Dª. MARGARITA ELENA HOPE PONCE Noviembre de 2015 INDICE Agradecimientos 4 Introducción 6 El problema de la delimitación cultural del noroeste mexicano 6 La propuesta sistémica sobre el noroeste mexicano 11 Hacia una antropología sistémica 14 Descripción capitular 16 Capítulo I. Dilemas de la delimitación cultural 22 La antropología y el enfoque regional 23 Las áreas culturales: límites y alcances de la distribución geográfica de la 31 cultura El estudio de un lugar vs el estudio en un lugar 44 El campo de estudio etnológico: reflexión sobre “la unidad que hace la diversidad tanto más instructiva e interesante” 54 Capítulo II. Sobre la antropología del Noroeste de México 63 El noroeste de México visto desde la antropología mexicana 65 La Sierra Tarahumara y el indigenismo mexicano 73 La desigualdad etnográfica en el noroeste de México: el caso de la Sierra Tarahumara 75 Breve balance de la situación actual de la antropología mexicana sobre el noroeste de México 85 El noroeste de México más allá de la antropología Mexicana. Diversalidad y transnacionalismo en las antropologías del mundo 88 Capítulo III. Las Pimerías 98 De pimas y Pimerías 98 La conformación histórica de las Pimerías y su configuración como regiones culturales 104 1 Pimería Alta 105 Pimería Baja 118 Capítulo IV. Los pimas contemporáneos 123 Gente del desierto, gente de la sierra 123 La cultura como espectáculo o la folklorización de la cultura pima 164 Capítulo V. A manera de conclusión: Un campo de estudio etnológico transnacional como alternativa para la clasificación cultural en el noroeste de México 186 Las pimerías vistas como campo de estudio etnológico: Identidad étnica y etnicidad pima como criterios de clasificación 193 Bibliografía 200 Referencias electrónicas 208 Abreviaturas 208 Anexos 209 Anexo 1. “Yo trabajo en lo cultural” 209 Entrevista con la gobernadora pima en Madera. Anexo 2. 227 Índice de tablas Índice de mapas 227 Índice de fotos 228 2 Para Andrés, Sebastián y Mateo 3 Agradecimientos Quiero dar las gracias a todas las personas que contribuyeron a la realización de este trabajo. Algunos han estado presentes desde hace varios años, cuando llegué al doctorado de Antropología de Iberoamérica en la Universidad de Salamanca en 2001; desde entonces y hasta la fecha el Dr. Ángel Espina me ha brindado su generoso apoyo. Le estoy profundamente agradecida por su respaldo durante todo este tiempo y por su valiosa orientación como director de esta tesis. A todos mis compañeros del periodo de docencia durante el doctorado los guardo en mis recuerdos con cariño y gratitud. A pesar de la distancia geográfica, la cercanía con mis amigos salmantinos Oscar Muñoz y Coqui Sánchez ha sido un aliento durante esta empresa que se prolongó por varios años. A Rafael Pérez-Taylor le agradezco por su solidaridad durante todo el proceso y a David Mora (†) por haberse asegurado de que llegara hasta aquí. Sin lugar a duda, esta tesis debe mucho a Juan Luis Sariego (†), fundador de la ENAH Chihuahua e incansable precursor de la antropología del norte de México. Juan Luis abrió brecha para todos aquellos que nos adentramos en las “incógnitas” tierras norteñas. Gracias a su invitación me integré al grupo de Antropología de las Orillas que me aportó valiosas reflexiones que se ven reflejadas en el contenido de este trabajo. Agradezco a la ENAH Chihuahua (ahora EAHNM) y al INAH, por las facilidades concedidas para el desarrollo de mi investigación entre los pimas y por brindarme un espacio de trabajo que estimula la discusión académica. Por supuesto, mi agradecimiento se extiende a todos mis compañeros, a los profesores de la especialidad de antropología social, a mis alumnos y todo el personal de la Escuela que se ha portado siempre atento y dispuesto a ayudarme. A Karla María, Ahidaly, Martha Olivia, Blanca de Villa y Carmen Grajeda, les doy las gracias por su apoyo y sus ánimos. A mis interlocutores a lo largo de estos años, maestros y colegas, les agradezco por los intensos y a veces acalorados debates que nutrieron mis reflexiones; algunos desde el Programa Nacional de Etnografía de las Regiones Indígenas de México como Leopoldo Trejo y Saúl Millán. Otros, desde la antropología norteña, Gerardo Conde, Claudia 4 Delgado, Lupita Fernández, Raúl García, Victoria Granados, Arturo Herrera, Abel Rodríguez, Enrique Soto, Héctor Medina, Antonio Reyes y a los integrantes del Seminario Permanente “Sistemas rituales, míticos y estéticos” del Colegio de San Luis, Arturo Gutiérrez, Olivia Kindl y Neyra Alvarado. Este trabajo fue posible gracias a la generosa hospitalidad de los pimas que nos recibieron en sus territorios de la Sierra Madre Occidental siempre dispuestos a conversar. Gracias al lingüista Luis Barragán pudimos visitar la Comunidad Indígena del Río Gila y nos introdujimos al mundo de los pimas de Arizona con quienes hemos empezado a tejer lazos y amistades. Agradezco también a mi familia. Recibí siempre el respaldo de mis hermanos Guillermo, Fernando y Alejandro; el apoyo incondicional de mi hermana Carmen y el entusiasmo de la señora Maru. A mis padres les debo todo, cómplices cariñosos de mis ocurrencias, Guillermo (†) y Ofelia, construyeron una historia de la que esta tesis es una suerte de continuación. Ninguno de mis esfuerzos hubiera fructificado sin el aliento de Andrés Oseguera, mi compañero en los andares por la antropología y por la vida. La integridad, la inteligencia y la pasión que caracterizan a su trabajo han sido mi ejemplo e inspiración durante este proceso. A él y a nuestros hijos, Sebastián y Mateo que me alegran el corazón, dedico esta tesis con amor. 5 Introducción El problema de la delimitación del noroeste mexicano El propósito que perseguimos con este trabajo es de orden epistemológico, se refiere al análisis de la construcción del conocimiento antropológico de los pueblos indígenas que habitan en el noroeste de México; de manera particular, aquellos que habitan en las llamadas Pimerías. Estas regiones fueron definidas como tales durante el proceso de conquista y colonización del noroeste novohispano durante la segunda mitad del siglo XVII. Mientras avanzaban hacia las tierras desconocidas del norte, con el miedo siempre presente de algún ataque apache, los colonizadores españoles y misioneros jesuitas fueron encontrando a su paso a distintos grupos de nativos que -aunque presentaban variaciones en sus formas de vida y en la relación con su entorno- hablaban esencialmente la misma lengua. Las crónicas narran que, ante las preguntas de los colonizadores, los nativos de estas tierras respondían con la expresión “pim” o “pima”; esta voz corresponde a una negación del tipo “no sé” o “no entiendo”. Sin embargo, esto valió para que ante esta alteridad indescifrable se unificara a todos estos grupos bajo la denominación de “pimas” y a las tierras que habitaban se les llamó “Pimerías”. De acuerdo a su posición geográfica en términos de su latitud, se le nombró Pimería Baja a la porción ubicada al sur del estado de Sonora y Pimería Alta a la región que se adentraba en las tierras desérticas de Sonora y hacia el norte hasta llegar a las inmediaciones del Río Gila (González, 1977; Sauer, 1998 [1934, 1935]). Queremos resaltar el hecho de que estas denominaciones corresponden al primer intento de clasificación cultural en el noroeste de México, en términos de una macro categoría regional construida primordialmente por los misioneros jesuitas, quienes por debajo de las diferencias culturales perceptibles creyeron ver una unidad subyacente. A diferencia de las regiones circunvecinas -como la Opatería, la región del Conchos o la misma Tarahumara- en donde se identificó una unidad cultural asociada a una unidad geográfica, las Pimerías se construyeron como regiones con una importante diversidad 6 geográfica y cultural en su interior, pero con grupos relacionados a partir de la lengua, a la que posteriormente los lingüístas definirán como parte de las lenguas yutoaztecas sureñas, del tronco sonorense y la familia tepimana (Reyes, 2004:25). Es necesario puntualizar que, aunque los habitantes contemporáneos de la Pimería Alta se ubican en territorios norteamericanos –que corresponderían al área cultural conocida como el Gran Suroeste (The Great Southwest)- este trabajo se construyó, en primer lugar, desde las nociones históricas de las pimerías que corresponden al septentrión novohispano y que, en términos historiográficos, fueron establecidas como regiones culturales en el noroeste de México. En segundo lugar, hemos abordado el tema desde nuestro conocimiento de la Pimería Baja y la investigación nos ha llevado a la trascendencia de la frontera internacional para introducirnos en la región del sur de Arizona hasta donde encontramos una continuidad sistémica entre los grupos de pimas que habitan en ambos lados de la frontera. Es por esto que optamos por emplear la denominación “noroeste de México” para referirnos a la vastísima área que comprende a ambas Pimerías y otras regiones culturales. En el noroeste de México habitan en la actualidad diversos pueblos indígenas que van desde los grupos yumanos (Kumiai, Pa ipai, Kiliwa y Cucapa) de la península de las californias, hasta los seris en la costa oriental del Mar de Cortés, los pápagos del desierto (originalmente incluidos como parte de los pimas altos) en el noroeste de Sonora y hasta las riberas de los ríos Gila y San Pedro en Arizona, donde se encuentran las reservaciones de los pimas altos contemporáneos. También en Sonora localizamos a los yaquis de los valles centrales (con algunos asentamientos en el sur de Arizona) y los mayos cuyos territorios llegan hasta el actual estado de Sinaloa. En la porción serrana en la que colindan Sonora y Chihuahua encontramos hacía el sur a los guarojíos (que se denominan a sí mismos macurawe del lado de Sonora y guarijó del lado de Chihuahua) y a los pimas en la zona central de esta frontera.
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