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The House Cross of the Mayo Indians of Sonora, Mexico

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The House Cross of the Mayo Indians of Sonora, Mexico House Cross of the Mayo Indians of Sonora, Mexico Item Type Book; text Authors Crumrine, N. Ross Publisher University of Arizona Press (Tucson, AZ) Rights Copyright © Arizona Board of Regents Download date 03/10/2021 18:25:28 Link to Item http://hdl.handle.net/10150/595190 THE HOUSE CROSS OF THE MAYO INDIANS OF SONORA, MEXICO A Symbol in Ethnic Identity N. ROSS CRUMRINE NUMBER 8 ANTHROPOLOGICAL PAPERS OF THE UNIVERSITY OF ARIZONA THE UNIVERSITY OF ARIZONA PRESS TUCSON <~?{ 1964 Copyright © 1964 The Board of Regents of the Universities and State College of Arizona. All rights reserved. L.c. Card Catalog Number: 64-63524 TABLE OF CONTENTS Introduction Chapter 1 .................................................................................................................. The Search for Criteria of Ethnic Identification Chapter 2 ................................................................................................................... 3 Kurusim and Tebatpo Kurusim Chapter 3 ................................................................................................................... 10 Societal and Wealth Correlates of the Tebatpo Kurus Chapter 4 ..................................................... .............................................................. 21 The Cultural Correlates of the Tebatpo Kurus Chapter 5 ................................................................................................................... 29 Conclusion: Systems of Ethnic Identity Chapter 6 . .. .. .... .... .. .. ... .. ..... ... .. .. .. .. ... .... .. ... .. ... .. .. ... 40 Appendix I Notes ......................................................................................................................... 52 Appendix II Glossary of Mayo Words ............................................................................................... 54 References Cited............................................................................................................ 56 LIST OF FIGURES 1. Two Kinds of Mayo House Cross.................................................................................. 12 2. Typical Placements of the Church Cross, Paskola Ramada Cross, and the House Cross......... 13 3. Map of Northwest Mexico ............................................................................................ 15 4. Map of Some Mayo River Valley Pueblos ....................................................................... 16 5. The Sacred Ways of Waresma ... ................ ............... ........................................ ........... .. 33 6. A Navajo Hogan ......................................................................................................... 43 Table 1. A Comparison of Phonemic Differences Between Some Mayo and Yaqui Words ........... ........ 2 PREFACE This paper is a revision of my master's thesis, Painter I wish to express thanks for the stimulat­ University of Arizona, 1962, which is based upon ing effects of chats with her. field research done by myself and my wife in Son­ Most of all, I wish to express our thanks to the ora, Mexico, among the Mayo Indians of the people of the Mayo River who spent many hours lower Mayo River Valley. We worked as a team teaching us Mayo and exchanging visits with us. because much of Mayo ceremonial participation Place names used in this publication are fictitious is sex based. In this way we saw many ceremon­ in order to protect their privacy. ies from two points of view. Without her constant This study by its very nature could not hope encouragement and intellectual companionship to consider all of Mayo life. If the reader desires this study might never have been completed. Also, a more complete study of other aspects of the I wish to thank her for and acknowledge her draw­ culture, Ralph L. Beals' pioneering ethnography, ing of the illustrations. The Contemporary Culture of the Cilhita In­ Full-time concentration on our respective dians (1945), describes much of Mayo life in de­ problems was made possible through fellowship tail. The works of Edward H. Spicer, especially grants to my wife from the Public Health Service Potam, A Yaqui Village in Sonora (1945) and Institutes of Mental Health and the Social Sci­ Pascua, A Yaqui Village in Arizona (1940), ana­ ence Research Council. lyze the major Yaqui cultural forms and meanings For his advice and aid I am especially grateful and their integrations in the context of the politi­ to the chairman of my thesis committee, Edward cal, economic, and religious organizations. Inas­ H. Spicer. And for their careful reading of the much as the bulk of Beals' material came from an manuscript and helpful suggestions I am also upriver area, and Spicer's material is Yaqui rather grateful to the other members of the committee, than Mayo, some differences will be apparent Edward P. Dozier and Clara Lee Tanner. I also between my account of the Camalobo-area wish to acknowledge the aid of Raymond H. Mayos and the Mayo and Yaqui materials of Thompson and Richard Woodbury. I am indebted Beals and Spicer. However, in speaking of the to Charles J. Erasmus for his hospitality and his over-all pattern of life, Mayo and Yaqui cultures extremely helpful suggestions concerning the and societies have an enormous resemblance to the launching of our field project. To Muriel T. one another from the anthropologist's point of view. N. Ross Crumrine Tucson, Arizona July, 1964 Chapter 1 INTRODUCTION The Mayos, or Yoremem, as they call themselves, the present time the Mayos themselves have are Mayo-speaking peoples living in south­ strong social control of their religious life. A group ern Sonora and northern Sinaloa, Mexico, along of Mayo lay ministers generally handles the reli­ the lower valleys of the Mayo and Fuerte rivers. gious services, and for the most part the Mayos The climate in the lower Mayo Valley, where the build and maintain their churches both physically field work on which this paper is based was done, and spiritually. is hot and arid or semiarid, resulting in vegeta­ tion of the thorn-forest type (Gentry 1942: 27) and, farther downstream, of the littoral type FIELD PROCEDURE (Reyes 1957: 32-36). Mayos grow crops the year In November, 1960, my wife and I took up resi­ around with the aid of irrigation by river water, dence in Sialipacu, Sonora, Mexico, where we or seasonally with water from the summer or lived until March, 1961, when we moved to Cam­ winter rains - a much less certain water supply. alobo, Sonora. In Sialipacu we first made con­ Some Mayos are members of ejidos (Spanish: tacts with non-Mayos and worked for several agrarian groups which hold and farm lands). months with a mestizo man who had one Mayo Many of these as well as most other Mayos work parent. He was employed by us as a guide to the also as farm laborers. Fishing in the Gulf of Cal­ Mayo Valley and on several occasions to the ifornia is another source offood for many Mayos. Fuerte Valley. Their standard of living is low compared with After surveying the area we elected to work that of farm laborers of the United States, but it farther down the river. Beginning in January, is high when compared with that of Indian com­ 1961, each Sunday was spent at the church in munities farther south in Mexico, as Mayos them­ Banari. Fortunately, one of the church officials selves point out. Mayos live in adobe or cane was willing to spend several hours each Sunday and mud houses, the latter type being referred to teaching us Mayo. Soon he and other persons throughout this monograph as "jacal." They wished to visit us at our home; however, they wear clothes similar to those worn by farmers felt Sialipacu was too far away. Also, many peo­ and farm laborers in the southwestern United ple expressed the opinion that we should either­ States. Some own bicycles and radios and have attend church in the Sialipacu area since we lived electricity in their homes. However, none of the there or move to the Camalobo area. Therefore, Mayos we knew had running or purified water. in March, 1961, we established residence in Cam­ Many Mayo men have been soldiers during alobo where we lived until the middle of Decem­ some period of their lives and have visited a great ber, 1961, at which time we returned to Tucson. deal of Mexico in this way. Most male Mayos can The field period was broken with four trips to read and write some in both Mayo and Spanish, Tucson for library research and discussion with even though they have not gone to school longer our advisers. than several months or at the most several years. Our procedure was to learn and use the Mayo Early in the 1600's the Mayos were mission­ language and through the learning of the language ized by members of the Jesuit Order, who re­ to learn the culture. We also attended all the mained in the Mayo country until the late 1700's, Banari church ceremonies which were open to when they were replaced by the Franciscans. At us, and were often invited to ceremonies at other 2 HOUSE CROSS OF THE MAYO INDIANS pueblos near Banari, some of which we were able mates that explained for Yaqui in the Phonology to attend. of Arizona Yaqui (Crumrine 1961). In order to create more depth in our data we The Mayo and Yaqui languages are quite simi­ became close acquaintances with a few families. lar; however, phonemic and morphemic differ­ A calendar was made out and each week we ences do exist. Some phonemic differences are visited these families. They helped us with our shown in the following examples: study of the language and
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