This study is based on a thirty-month residence in Yaqui communities in both Arizona and Sonora and consists of integrating information from documented historical writing, of some primary source documents, of three centuries of contemporary descriptions of Yaqui customs and individuals, and of anthropological studies based on direct observation.

Sixty-one tales narrated by Yaquis reflect this people's sense of the sacred and material value of their territory.

In this illuminating book, anthropologist Kirstin Erickson explains how members of the Yaqui tribe, an indigenous group in northern Mexico, construct, negotiate, and continually reimagine their ethnic identity. She examines two interconnected dimensions of the Yaqui ethnic imagination: the simultaneous processes of place making and identification, and the inseparability of ethnicity from female-identified spaces, roles, and practices. Yaquis live in a portion of their ancestral homeland in Sonora, about 250 miles south of the Arizona border. A long history of displacement and ethnic struggle continues to shape the Yaqui sense of self, as Erickson discovered during the sixteen months that she lived in Potam, one of the eight historic Yaqui pueblos. She found that themes of identity frequently arise in the stories that Yaquis tell and that geography and location—space and place—figure prominently in their narratives. Revisiting Edward Spicer’s groundbreaking anthropological study of the Yaquis of Potam pueblo undertaken more than sixty years ago, Erickson pays particular attention to the “cultural work” performed by Yaqui women today. She shows that by reaffirming their gendered identities and creating and occupying female-gendered spaces such as kitchens, household altars, and domestic ceremonial spaces, women constitute Yaqui ethnicity in ways that are as significant as actions taken by males in tribal leadership and public ceremony. This absorbing study contributes new empirical knowledge about a Native American community as it adds to the growing anthropology of space/place and gender. By inviting readers into the homes and patios where Yaqui women discuss their lives, it offers a highly personalized account of how they construct—and reconstruct—their identity.

This important new book on the Yaqui people of the north Mexican state of Sonora examines the history of Yaqui-Spanish interactions from first contact in 1533 through Mexican independence in 1821. The Yaquis and the Empire is the first major publication to deal with the colonial history of the Yaqui people in more than thirty years and presents a finely wrought portrait of the colonial experience of the indigenous peoples of Mexico's Yaqui River Valley. In examining native engagement with the forces of the Spanish empire, Raphael Brewster Folsom identifies three ironies that emerged from the dynamic and ambiguous relationship of the Yaquis and their conquerors: the strategic use by the Yaquis of both resistance and collaboration; the intertwined roles of violence and negotiation in the colonial pact; and the surprising ability of the imperial power to remain effective despite its general weakness. Published in Cooperation with the William P. Clements Center for Southwest Studies, Southern Methodist University

"The reminiscences of a Yaqui Indian born in 1896 in northwestern Mexico whose story begins during the Yaqui revolutionary period, continues through the last uprising in 1926, and ends with [his] recollections of his life on a Texas farm from 1952 to 1969. The introduction by Professor Kelley adds scholarly analysis to the poignant autobiographical narrative."?Booklist. "A powerful chronicle. . . . It deserves an important place in the annals of American Indian oral history and literature."?Bernard L. Fontana, New Mexico Historical Review. "A valuable document . . . about the effects of the Diaz Indian policy in Sonora on the human beings who were its object. [It] tells the story of the social limbo created by the shattering of families and corruption of personal relations under the relentless pressures of the Yaqui deportation program."?Edward H. Spicer, Arizona and the West. "The nightmare world of witchcraft and dream-dependence is one of the major fascinations of this strange and moving book. . . . [Its understatement] acquires a kind of fascinating power, as does the laconic stoicism of the Yaqui himself."?Southern California Quarterly. Jane Holden Kelley, a professor of archaeology at the University of Cal-gary, is the author of Yaqui Women: Contemporary Life Histories (1978), also a Bison Book. Her father, William Curry Holden, a trained historian and anthropologist, met the Yaqui narrator of this chronicle, Rosalio Moisäs, in 1934. They remained close friends until Moisäs's death in 1969.

John Dedrick, who lived and worked among the Yaquis for more than thirty years, shares his extensive knowledge of the language, while Uto-Aztecan specialist Eugene Casad helps put the material in a comparative perspective."--Jacket

The Yaqui warrior is a persistent trope of the Mexican nation. But using fresh eyes to examine Yoeme indigeneity constructs, appropriations, and efforts at reclamation in twentieth- and twenty-first-century Mexican and Chicana/o literature provides important and vivid new opportunities for understanding. In Yaqui Indigeneity, Ariel Zatarain Tumbaga offers an interdisciplinary approach to examining representations of the transborder Yaqui nation as interpreted through the Mexican and Chicana/o imaginary. Tumbaga examines colonial documents and nineteenth-century political literature that produce a Yaqui warrior mystique and reexamines the Mexican Revolution through indigenous culture. He delves into literary depictions of Yaqui battalions by writers like Martín Luis Guzmán and Carlos Fuentes and concludes that they conceal Yaqui politics and stigmatize Yaqui warriorhood, as well as misrepresent frequently performed deer dances as isolated exotic events. Yaqui Indigeneity draws attention to a community of Chicana/o writers of Yaqui descent: Chicano-Yaqui authors such as Luis Valdez, Alma Luz Villanueva, Miguel Méndez, Alfredo Véa Jr., and Michael Nava, who possess a diaspora-based indigenous identity. Their writings rebut prior colonial and Mexican depictions of Yaquis—in particular, Véa’s La Maravilla exemplifies the new literary tradition that looks to indigenous oral tradition, religion, and history to address questions of cultural memory and immigration. Using indigenous forms of knowledge, Tumbaga shows the important and growing body of literary work on Yaqui culture and history that demonstrates the historical and contemporary importance of the Yaqui nation in Mexican and Chicana/o history, politics, and culture.