When the Spanish first encountered the Tarahumara in what is now the State of Chihuahua, they found no great cities to conquer nor did they find temples of gold. For their part the Tarahumara fought and later withdrew to the more inaccessible mountains and canyons of the Sierras. The Conquistadores were not motivated to track the Tarahumara, as they were known to be fierce fighters and had nothing the Spanish valued.
The priests, traveling with the Conquistadores, stayed in the region to build missions and schools. The Tarahumara were able to incorporate basic Christian rituals into their existing belief system and continue on as before. What did change their lives was the introduction of domesticated farm animals. As they learned to keep herds, they were able to grow sustainable crops and develop a system of rancherias. The animal droppings of their herds were used to fertilize the weak, rocky soil of the Sierras improving the yield of their lands.
So if the priests failed to make “good Christians” of the Tarahumara, the animal husbandry and farming techniques they taught them made a lasting impression, even changing the nature and character of these indigenous peoples. It became the work of the women and children to tend the flocks and herds. Children growing up in nature, isolated from their peers, did not develop the strong, competitive skills needed to be warriors. Gradually the Tarahumara lost their fierceness and became shy, patient farmers.
In more modern times a different assault would be mounted on the Tarahumara lands. Beginning in the late 19th and early 20th centuries, mining and timber companies, followed by mestizo farmers, encroached upon the Tarahumara. Once more these shy peoples moved deeper into the canyons.
Today, as in ancient times, men, women and children travel long distances on foot. The Tarahumara are known and respected for their abilities as long distance runners. The people also retain their language, Raramuri; and a belief system supporting theoretical beliefs in cosmology, religion, and healing. Strict rules apply to social interactions and the election of officials for a legally recognized system of self governance. Theirs is a society emphasizing both self reliance and communal work parties for planting and harvesting crops. ( RARAMURI SOULS, by William Merrill, 1988.)
The Government of Mexico recognizes the cultural significance of the Tarahumara naming them as a National Treasure. The central government is endeavoring to help them by building more community centers in the region. These centers have health clinics and Spanish-language boarding schools. In a time of famine, families are enticed to send their children to these public schools in order to feed them. For these Tarahumara families, it means that their children have become linguistically and culturally plural. Separated from the family’s influence and guidance for long periods of time, some youths are choosing to leave their traditional lifestyles and go into the cities in search of jobs and a “better” way of life.
To encourage economic development in the area, the government is building and improving roads to attract and grow the lumber, mining and tourist industries bringing more jobs to the Sierras. The clear cutting of the pine forests is impacting the natural beauty of the place, the environment, and the habitat of the Tarahumara.
With larger and larger numbers of non-indigenous peoples coming into the region, the diverse cultural influences they bring affect all but the remotest of the Tarahumara homes. Tarahumara living close to mestizo pueblos and roads behave and dress quite differently from the more secluded, isolated and traditional populations.
New arrivals must have homes and land. Again, people encroach on the resources and traditional lands of indigenous people.
K. A. Snead
