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The Yaqui of Mexico were early converts to Christianity in New Spain. Yet they came to be regarded with hostility by the newly emerging Mexican government. Many Yaquis fled Mexico in the early twentieth century and established a settlement in Arizona where they resumed a peaceful existence centered around their ceremonial calendar. Edward Spicer devoted most of his professional career to the study of the Yaquis and came to be regarded as a leading authority on that tribe. At the inception of his forty years of research stands Pascua, a firsthand description of daily village life. ; Andrew W. Mellon Foundation, as part of the Humanities Open Book Program funded jointly by the National Endowment for the Humanities and the Andrew W. Mellon Foundation. ; LIST OF ILLUSTRATIONS -- LIST OF TABLES -- I. PASCUA VILLAGE -- The Setting of the Village -- Yaqui Villages in Arizona -- The Population of Pascua -- Material Culture -- History -- Summary -- II. ECONOMICS -- The Means of Subsistence -- The Level of Subsistence -- The Use of Money -- Property -- Economic Aspects of the Fiesta -- Economic Attitudes -- Summary -- III. KINSHIP -- Kinship Terms -- Kinship Behavior -- Marriage -- The Kinship Groups -- Recent Changes in Kinship Behavior -- Summary -- IV. CEREMONIAL SPONSORSHIP -- Terminology -- The Nature of Ceremonial Sponsorship -- The Nature of the Obligations -- The Padrino Group -- The Ideas Underlying Ceremonial Sponsorship -- How the System Works -- Summary -- V. THE CEREMONIAL SOCIETIES -- The Men's Societies -- The Women's Societies Membership in a Ceremonial Society -- The Obligations of Members -- The Obligations of Societies to Members -- The Composition of the Ceremonial Societies -- Summary -- VI. THE CHURCH AND THE PUEBLO -- The Pueblo -- The Church -- Social Control -- Summary -- VII. THE Pascola DANCERS -- Organization of the Activities of the Pasco/as -- Ceremonies in Which Pasco/as Appear -- The Dancers and Their Dance -- Ritual Functions of the Pasco/as -- The Deer-Dancer -- Native Interpretations -- Attitudes toward the Pasco/as. -- Summary -- VIII. THE CEREMONIAL SYSTEM: EVENTS AND PATTERNS -- The Ceremonial Calendar -- Noncalendrical Ceremonies -- The Elements of the Ritual -- Summary -- IX. THE CEREMONIAL SYSTEM: ANCESTORS AND DEITIES -- The Channels of Tradition -- Death and the Ancestors -- The Virgin Mary -- Jesus: El Senor -- The Animals -- The Element of Burlesque -- Individual Attitudes -- Summary -- X. ORGANIZATION AND CONFLICT -- The Nature of the Social Organization -- The Nature of the Conflict -- XI. CONCLUSION: THE HYPOTHESIS OF FUNCTIONAL INCONSISTENCY -- BIBLIOGRAPHY -- INDEX. ; This title from the Open Arizona collection is made available by the University of Arizona Press and University of Arizona Libraries. If you have questions about this title, please contact the UA Press at https://uapress.arizona.edu/contact.

Official letter to Enrique M. Muller from Chief of the 3rd Brigade of the First Line of Operations in Yaqui, informing him of Capt. José María Luján's discharge. Six records of the entrance inspection of The Fisrt Line of Operations in Yaqui. Telegram informing that they will be under the same dependency of the 3rd Brigade. / Oficio al Pagador Enrique M. Muller del Jefe de la 3a. Brigada de la Primera Línea de Operaciones del Yaqui, comunicándole la baja del Cap. José María Luján. Seis relaciones de la revista de entrada de la Primera Línea de Operaciones del Yaqui. Telegrama informando pasarán a depender de la misma línea los cuerpos que integran la 3a. Brigada.

In this innovative, performative approach to the expressive culture of the Yaqui (Yoeme) peoples of the Sonora and Arizona borderlands, David Delgado Shorter provides an altogether fresh understanding of Yoeme worldviews. Based on extensive field study, Shorter's interpretation of the community's ceremonies and oral traditions as forms of "historical inscription" reveals new meanings of their legends of the Talking Tree, their narrative of myth-and-history known as the Testamento, their fabled deer dances, funerary rites, and church processions

Muriel Painter's account of Yaqui beliefs and ceremonies is based on her firsthand observations over the course of four decades. By the time Painter died in 1974, she was as familiar with Yaqui culture as on outsider could be and left behind the manuscript from which this volume arose. It was reviewed before the original publication in 1986 by a Yaqui committee and edited for publication by Edward Spicer. ; Andrew W. Mellon Foundation, as part of the Humanities Open Book Program funded jointly by the National Endowment for the Humanities and the Andrew W. Mellon Foundation. ; Introduction / Edward H. Spicer -- Publisher's Note -- Part I YAQUI BELIEFS AND PRACTICES -- 1. Pre-Christian Worlds -- 2. Agents and Manifestations of the Supernatural -- 3. Yaqui Christian Beliefs -- 4. Yaqui Ritual Practices -- Part II YAQUI CEREMONIAL ORGANIZATION -- 5. The Church Group and the Holy Figures -- 6. The Matachinis -- 7. Kohtumbre Ya'ura -- 8. The Native Dancers -- 9. The Military Society -- Part III THE CEREMONIES -- 10. Ceremonies Outside Lent and Easter -- 11. The Easter Ceremony, Ash Wednesday to Holy Week -- 12. The Easter Ceremony, Palm Sunday to Easter Sunday -- 13. The Holy Cross -- REFERENCE MATERIAL -- Bibliography -- Index. ; This title from the Open Arizona collection is made available by the University of Arizona Press and University of Arizona Libraries. If you have questions about this title, please contact the UA Press at https://uapress.arizona.edu/contact.

Intro -- Contents -- Acknowledgments -- Introduction: Indigeneity, the Yaqui Nation, and the Yoeme People -- 1. The Mythification of Lo Yaqui -- 2. The Warrior in Yoeme Cultural History -- 3. Tambor y Sierra: In Search of an Indigenous Revolution in MexicanLiterature -- 4. The Yoemem and the Archive: Indigenismo, Motherhood, andIndigeneity -- 5. Chicana/o-Yaqui Borderlands and Indigeneity in Alfredo Véa Jr.'sLa Maravilla -- Conclusion: The Native "Word" and Changing Indigeneities -- Notes -- Works Cited -- Index

Este artículo, producto de investigación para la paz, examina la resistencia del pueblo yaqui contra actores estatales y del sector privado para proteger sus recursos hídricos en el norte de México. Con base en observaciones in situ, entrevistas semiestructuradas y análisis documental, argumentamos que los yaqui hicieron transición de una resistencia violenta a una noviolenta por razones prácmáticas, luego del reconocimiento estatal de una extensión significativa de su territorio y recursos hídricos. Además, la combinación de resistencia civil con negociación y judicialización, y alianzas estratégicas les permitió reequilibrar la relación de poder con sus oponentes y avanzar hacia sus objetivos.

The paper addresses the role of the National Irrigation Commission and the Secretary of Hydraulic Resources, the first as a builder, and then both as contractors and supervisors in the construction of dams La Angostura and Alvaro Obregón (Oviáchic), on the Yaqui River, and the Adolfo Ruiz Cortines (Mocúzari), on the Mayo River, in the state of Sonora, Mexico, for agricultural use in the Yaqui and Mayo valleys. Its impact on the environment is also studied. ; En el trabajo se aborda el papel de la Comisión Nacional de Irrigación y de la Secretaria de Recursos Hidráulicos como constructora la primera y después, como contratistas y supervisoras en la construcción de las grandes presas de almacenamiento sobre el río Yaqui, La Angostura y Álvaro Obregón (Oviáchic) y el río Mayo, Adolfo Ruiz Cortines (Mocúzari), en el estado de Sonora, México, para uso agrícola en los valles del Yaqui y Mayo. También se estudia su incidencia en la modificación del medioambiente.