Spirituality
Before the time of the Spanish conquest, in the early 1500s, religion has been a vital aspect in Raramuri culture. There has been conflicting views regarding the Raramuri's main spirituality. The first understanding was documented and observed from an Norwegian explorer, Carl Lumholtzon. He found that there are two types of Raramuri citizens: Christian and non Christian after the time of the Spanish conquest in 1616 (Sheridan 1998,141). The Christian Raramuri have incorporated Catholicism idols into their indigenous customs, such as Virgin Mary, Jesus Christ, and God. The non-Christian Raramuri, however, hold similar qualities as polytheism. In their perspective, the Nonorugame (Father Son) and the Yerugame (Mother Moon) are the creator of the land and universe. These two figures were kept alive through the myth titled: "The Sun and the Moon in the Beginning of the World" (Sheridan 1998,142) Another view from an anthropologist, William Merrill, contrasted that idea and said that the Tarahumara people did not fully adopt Catholicism, they made it their own; meaning that their world views are distinctly Indigenous. In other words, they have an accumulation of both views, and not fully split between both ideals.
Connections with Tesguino
![Picture](/uploads/8/9/7/5/89757259/mg-0494.jpg?348)
Tesguino, also called "barati" or "sugui", is a corn based alcoholic beverage, that is served at almost every social ceremonies and gatherings; for example, Semana Santa (Holy Week), tesgüino birthdays, funerals, puberty celebration, and marriages. However, this drink is closely related with religious traditions. From the popular myth, "The Sun and the Moon in the Beginning of the World", it is told that the Raramuri cured the Sun and Moon by dipping crosses into tesgüino and placing them on their back, chest, and hands. From this, there are curing events for plants, animals, and people with the scattering of small quantities of tesgüino onto sick regions . It is considered a healing substance that can promote wellness within all living things regardless of the sickness. The Raramuri rituals sometimes include the consumption of intoxicants. The inebriated state after alcohol intake leads to rambunctious behavior and is seen as an enlighten state which allows individuals to vent about enclosed emotions. Unexpected, hostile actions are common during these events, and people aren't blamed or judged because it is believed that the alcohol is at fault, and not the individual.
Tesguinadas and Corn
![Picture](/uploads/8/9/7/5/89757259/ows-142265534521112.jpg?278)
A Tesguinada is a two day social gathering that is focused on connecting ranchos, family and friends together to help preform agricultural tasks. These tasks include: harvesting, weeding, fertilizing, chopping wood, fence making, and house building. The ranch owner who host the tesguinada is usually the one who is asking for farmland assistance and also the one who provides the tesguino. These types of gatherings promote the citizen's awareness of other tribe member's hardships and provide support through a labor deficit. However, it is a form of reciprocity through members of the tribe, by how they offer each other alcohol and in return for labor. These gatherings are important to the Raramuri because it is a way of connecting friendships, which is a main moral of their social life.
Even though that the tesgüinada allows agriculture to run more proficiently, it does come with costs. Due to the approximant number of tesguinadas a Raramuri family holds per year, the community has to ration their use of corn. Each family hosts an average of four to six gatherings, with an additional fifteen visits. With the account of one hundred kilograms of corn to make one batch of tesgüino . The amount of corn used during these gatherings, can feed a family four to five months with consideration annual food consumption (). Not only do the Raramuri ration, but they also are watchful of how they use their corn. For example, citizens drink tesgüino fairly quick to prevent spillage and for the best taste. They are aware of the possible fifty gallon of waste and the large quantities of labor and land that went into its making.
Even though that the tesgüinada allows agriculture to run more proficiently, it does come with costs. Due to the approximant number of tesguinadas a Raramuri family holds per year, the community has to ration their use of corn. Each family hosts an average of four to six gatherings, with an additional fifteen visits. With the account of one hundred kilograms of corn to make one batch of tesgüino . The amount of corn used during these gatherings, can feed a family four to five months with consideration annual food consumption (). Not only do the Raramuri ration, but they also are watchful of how they use their corn. For example, citizens drink tesgüino fairly quick to prevent spillage and for the best taste. They are aware of the possible fifty gallon of waste and the large quantities of labor and land that went into its making.
Relations with Robin Kimmerer and UNDRIP
The tradition of how alcohol integrates with organizations and cultural rituals have been apart of Raramuri history for over centuries. With the large quantity of corn that goes into the production of tesgüino, both people and the land face major struggles that could effect the future growth of the tribe. Many citizens experience debt to pay for their eroded land, or face hunger from the lack of using their corn for nutritional value. These two obstacles could be avoided by refusing to harvest, or to take more that what is provided for food consumption. Doing this would, however, would be considered disrespectful to the land in terms of reciprocity. In Robin Kimmerer's, Braiding Sweet Grass, Kimmerer briefly describes the idea of how to properly treat plants respectfully. She teaches the reader that it is human's responsibility to take action as in farming the mature plants to allow the crop to prosper. She also introduces an indigenous moral that describes the importance of the plants and human connection: "If we use a plant respectfully, it will flourish. If we ignore it, it will go away. This is a theory from millennia of observations of a plant response to harvest...(158)." With Kimmerer's experiences it is understood why the Raramuri peoples continue to farm their lands with a threat of deprivation. It is a simple recognition and sign of gratitude towards the corn's role in the community. Another ideal moral that is held by the Raramuri is the importance of individualism in a community as a whole. When citizens ask for assistance while tending the crops during tesguinadas, it is vital for every person who shows up to do their part. This will result in a sufficient product, which is the completion of the harvesting and planting. Kimmerer expresses the connection of individualism through the
Three Sisters and how they are an example of a support system. The Three Sisters are the plants of beans, squash, and corn; the main crop that feeds the people. The story is explained through how they grow together creating an environment that brings respect, support, and their personal contribution. With out one, they wouldn't survive. "Individuality is cherished and nurtured, because, in order for the whole to flourish, each of us has to be strong in who we are and carry or gifts with conviction, so they can be shared (134)." The value of effort that is exerted from all people the Raramuri tribe will cause a gradual increase of corn production, which is closely knit with the duty of reciprocity, in terms of harvesting the corn.
UNDRIP stands for the United Nations Document on the Rights of the Indigenous Peoples. This statement contains a plethora of rights granted to the indigenous that range from education, free practice, language, employment and health. It also covers major topics like political prefrences, identity, racial discrimination, economic and social development. The country of Mexico, contains indigenous cultures that tend to thrive through this document. If we take a closer examination at the articles contained, we can note various points that are responsible for keeping the Raramuri culture alive today. A majority of the selected articles below are ones that discuss the full control that the Raramuri have over their practices, traditions, expression, health practices, and the possession of their land.
Article 1
Indigenous peoples have the right to the full enjoyment, as a collective or as
individuals, of all human rights and fundamental freedoms as recognized in the Charter of the
United Nations, the Universal Declaration of Human Rights and international human rights law
Article 9
Indigenous peoples and individuals have the right to belong to an indigenous community
or nation, in accordance with the traditions and customs of the community or nation concerned.
No discrimination of any kind may arise from the exercise of such a right.
Article 12
1. Indigenous peoples have the right to practice and revitalize their cultural
traditions and customs. This includes the right to maintain, protect and develop the past, present
and future manifestations of their cultures, such as archaeological and historical sites, artefacts,
designs, ceremonies, technologies and visual and performing arts and literature.
Article 13
1. Indigenous peoples have the right to manifest, practice, develop and teach their
spiritual and religious traditions, customs and ceremonies; the right to maintain, protect, and
have access in privacy to their religious and cultural sites; the right to the use and control of their
ceremonial objects; and the right to the repatriation of their human remains.
Article 14
1. Indigenous peoples have the right to revitalize, use, develop and transmit to future
generations their histories, languages, oral traditions, philosophies, writing systems and
literatures, and to designate and retain their own names for communities, places and persons.
Article 24
1. Indigenous peoples have the right to their traditional medicines and to maintain
their health practices, including the conservation of their vital medicinal plants, animals and
minerals. Indigenous individuals also have the right to access, without any discrimination, to all
social and health services.
Article 25
Indigenous peoples have the right to maintain and strengthen their distinctive spiritual
relationship with their traditionally owned or otherwise occupied and used lands, territories,
waters and coastal seas and other resources and to uphold their responsibilities to future
generations in this regard.
Article 26
1. Indigenous peoples have the right to the lands, territories and resources which
they have traditionally owned, occupied or otherwise used or acquired.
Article 28
1. Indigenous peoples have the right to the conservation and protection of the
environment and the productive capacity of their lands or territories and resources. States shall
establish and implement assistance programmes for indigenous peoples for such conservation
and protection, without discrimination
Article 29
1. Indigenous peoples have the right to maintain, control, protect and develop their
cultural heritage, traditional knowledge and traditional cultural expressions, as well as the
manifestations of their sciences, technologies and cultures, including human and genetic
resources, seeds, medicines, knowledge of the properties of fauna and flora, oral traditions,
literatures, designs, sports and traditional games and visual and performing arts. They also have
the right to maintain, control, protect and develop their intellectual property over such cultural
heritage, traditional knowledge, and traditional cultural expressions.
Article 33
Indigenous peoples have the right to promote, develop and maintain their institutional
structures and their distinctive customs, spirituality, traditions, procedures, practices and, in the
cases where they exist, juridical systems or customs, in accordance with international human
rights standards.
Three Sisters and how they are an example of a support system. The Three Sisters are the plants of beans, squash, and corn; the main crop that feeds the people. The story is explained through how they grow together creating an environment that brings respect, support, and their personal contribution. With out one, they wouldn't survive. "Individuality is cherished and nurtured, because, in order for the whole to flourish, each of us has to be strong in who we are and carry or gifts with conviction, so they can be shared (134)." The value of effort that is exerted from all people the Raramuri tribe will cause a gradual increase of corn production, which is closely knit with the duty of reciprocity, in terms of harvesting the corn.
UNDRIP stands for the United Nations Document on the Rights of the Indigenous Peoples. This statement contains a plethora of rights granted to the indigenous that range from education, free practice, language, employment and health. It also covers major topics like political prefrences, identity, racial discrimination, economic and social development. The country of Mexico, contains indigenous cultures that tend to thrive through this document. If we take a closer examination at the articles contained, we can note various points that are responsible for keeping the Raramuri culture alive today. A majority of the selected articles below are ones that discuss the full control that the Raramuri have over their practices, traditions, expression, health practices, and the possession of their land.
Article 1
Indigenous peoples have the right to the full enjoyment, as a collective or as
individuals, of all human rights and fundamental freedoms as recognized in the Charter of the
United Nations, the Universal Declaration of Human Rights and international human rights law
Article 9
Indigenous peoples and individuals have the right to belong to an indigenous community
or nation, in accordance with the traditions and customs of the community or nation concerned.
No discrimination of any kind may arise from the exercise of such a right.
Article 12
1. Indigenous peoples have the right to practice and revitalize their cultural
traditions and customs. This includes the right to maintain, protect and develop the past, present
and future manifestations of their cultures, such as archaeological and historical sites, artefacts,
designs, ceremonies, technologies and visual and performing arts and literature.
Article 13
1. Indigenous peoples have the right to manifest, practice, develop and teach their
spiritual and religious traditions, customs and ceremonies; the right to maintain, protect, and
have access in privacy to their religious and cultural sites; the right to the use and control of their
ceremonial objects; and the right to the repatriation of their human remains.
Article 14
1. Indigenous peoples have the right to revitalize, use, develop and transmit to future
generations their histories, languages, oral traditions, philosophies, writing systems and
literatures, and to designate and retain their own names for communities, places and persons.
Article 24
1. Indigenous peoples have the right to their traditional medicines and to maintain
their health practices, including the conservation of their vital medicinal plants, animals and
minerals. Indigenous individuals also have the right to access, without any discrimination, to all
social and health services.
Article 25
Indigenous peoples have the right to maintain and strengthen their distinctive spiritual
relationship with their traditionally owned or otherwise occupied and used lands, territories,
waters and coastal seas and other resources and to uphold their responsibilities to future
generations in this regard.
Article 26
1. Indigenous peoples have the right to the lands, territories and resources which
they have traditionally owned, occupied or otherwise used or acquired.
Article 28
1. Indigenous peoples have the right to the conservation and protection of the
environment and the productive capacity of their lands or territories and resources. States shall
establish and implement assistance programmes for indigenous peoples for such conservation
and protection, without discrimination
Article 29
1. Indigenous peoples have the right to maintain, control, protect and develop their
cultural heritage, traditional knowledge and traditional cultural expressions, as well as the
manifestations of their sciences, technologies and cultures, including human and genetic
resources, seeds, medicines, knowledge of the properties of fauna and flora, oral traditions,
literatures, designs, sports and traditional games and visual and performing arts. They also have
the right to maintain, control, protect and develop their intellectual property over such cultural
heritage, traditional knowledge, and traditional cultural expressions.
Article 33
Indigenous peoples have the right to promote, develop and maintain their institutional
structures and their distinctive customs, spirituality, traditions, procedures, practices and, in the
cases where they exist, juridical systems or customs, in accordance with international human
rights standards.
Sources
These sources were not from the Raramuri themselves, so they may contain words that are westernized.
Burnet, John. "The Sacred Corn Beer of the Tarahumara." The Sacred Corn Beer of the Tarahumara Listen Queue. N.p., 25 Mar. 2005. Web. 29 Oct. 2016. <http://www.npr.orges/templates/story/story.php?storyId=4532569 >
"Ethanol Industry Gets Its Own Biotech Corn." Star Tribune. N.p., n.d. Web. 22 Nov. 2016.
Greene, Don. "Tesguino." Tesguino. N.p., 1 Sept. 2003. Web. 22 Nov. 2016. <http://www.questconnect.org/tara_tesguino.htm>
"Guide To Divinity | Tarahumara Beliefs." Universal Life Church Monastery. University Life Church Ministries, 29 June 2015. Web. 22
Nov. 2016 <https://www.themonastery.org/guide-to-divinity/tarahumara-beliefs>
Kennedy, John G. "Tesguino Complex: The Role of Beer in Tarahumura Culture." Social Research Center American Universily in Cairo, n.d. Web. 13 Nov. 2016. < http://www.swanet.org/twitter/the_role_of_beer.pdf >
Kimmerer, Robin Wall. Braiding Sweetgrass. Minneapolis, MN: Milkweed Editions, 2013. Print
Martino, Enrico. "Em0212554.jpg." Mexico-Chihuahua. N.p., n.d. Web. 22 Nov. 2016. <http://enricomartino.photoshelter.com/image/I0000mLfsbf8jScY>
Merrill, William L. "Tarahumara." Encyclopedia.com. Encyclopedia.com, n.d. Web. 22 Nov. 2016. <http://www.encyclopedia.com/history/latin-america-and-caribbean/mesoamerican-indigenous-peoples/tarahumara>
Sheridan, Thomas E., and Nancy J. Parezo. Paths of Life: American Indians of the Southwest and Northern Mexico. Tucson: U of Arizona, 1996. Print.
Walker, Glenn. "Tarahumara Religion." Tarahumara Religion. N.p., n.d. Web. 22 Nov. 2016. < http://www.indians.org/welker/tararel.htm>
Burnet, John. "The Sacred Corn Beer of the Tarahumara." The Sacred Corn Beer of the Tarahumara Listen Queue. N.p., 25 Mar. 2005. Web. 29 Oct. 2016. <http://www.npr.orges/templates/story/story.php?storyId=4532569 >
"Ethanol Industry Gets Its Own Biotech Corn." Star Tribune. N.p., n.d. Web. 22 Nov. 2016.
Greene, Don. "Tesguino." Tesguino. N.p., 1 Sept. 2003. Web. 22 Nov. 2016. <http://www.questconnect.org/tara_tesguino.htm>
"Guide To Divinity | Tarahumara Beliefs." Universal Life Church Monastery. University Life Church Ministries, 29 June 2015. Web. 22
Nov. 2016 <https://www.themonastery.org/guide-to-divinity/tarahumara-beliefs>
Kennedy, John G. "Tesguino Complex: The Role of Beer in Tarahumura Culture." Social Research Center American Universily in Cairo, n.d. Web. 13 Nov. 2016. < http://www.swanet.org/twitter/the_role_of_beer.pdf >
Kimmerer, Robin Wall. Braiding Sweetgrass. Minneapolis, MN: Milkweed Editions, 2013. Print
Martino, Enrico. "Em0212554.jpg." Mexico-Chihuahua. N.p., n.d. Web. 22 Nov. 2016. <http://enricomartino.photoshelter.com/image/I0000mLfsbf8jScY>
Merrill, William L. "Tarahumara." Encyclopedia.com. Encyclopedia.com, n.d. Web. 22 Nov. 2016. <http://www.encyclopedia.com/history/latin-america-and-caribbean/mesoamerican-indigenous-peoples/tarahumara>
Sheridan, Thomas E., and Nancy J. Parezo. Paths of Life: American Indians of the Southwest and Northern Mexico. Tucson: U of Arizona, 1996. Print.
Walker, Glenn. "Tarahumara Religion." Tarahumara Religion. N.p., n.d. Web. 22 Nov. 2016. < http://www.indians.org/welker/tararel.htm>