Spirits of Tucson's Birthplace

Tucson's spiritual heritage is a unique amalgamation of Tohono O'odham and Mexican Catholicism coexisting without the bloody subjugations that defined other regions of the American Southwest. It became further enriched as waves of Pascua Yaqui (Yoeme) Indians migrated from their homelands in Sonora escaping genocide by President Porfirio Diaz of Mexico, bringing their own earth cosmology mixed with Catholicism absorbed from Jesuit priests in the 1600's.

I'itoi

​The master guardian spirit of the Tucson region, the one who was here first is I'itoi;​ the creator of the O'odham people and their ancestors the Hohokam ("the People Who Are Gone"). He brought the people up like children and gave them the gift of the Himdag, a set of commandments guiding them to live in balance with the world and interact with it as intended. A timeless entity assuming a number of powerful forms in tribal legend, he retired from the world and lives as a little old man in a cave beneath Baboquivari Peak - the original place of emergence from which he lead his people out of the underworld after a great flood. I'itoi's people have inhabited this land for over 10,000 years and they believe he watches over them today from his sacred home beneath Baboquivari Peak, which they regard as the navel of the world and the center of the universe. 

I'itoi is most often referred to as the 'Man in the Maze': an ancient design in O'odham petroglyphs, basketry and jewelry. He is the figure at the top of a labyrinth: the symbol for life's path a person travels and the encounters that impact him and direct him to reach the center where he is blessed by the sun god before passing into the next world. ​

The O'odham have been stewards of the Sonoran Desert since before time was time. 

Guardians of Chuk Shon: I'itoi, Our Lady of Guadalupe, Padre Kino, Yoeme spirit power

Nuestra Señora de Guadalupe

Before the Spanish conquerors arrived on the shores of Mexico, ​the famous mother deity we know as Our Lady of Guadalupe commonly went by the Nahuatl names Tonantzin and Coatlaxopeuh to the Aztecs of Tenochtitlan, in the Valley of Mexico. She was known in many forms: "Our Great Mother", "Honored Grandmother", "Mother of Earth and Corn", "Our Lady who emerges from the region of light like the eagle from fire", and  “the one who has dominion over serpents”. The Aztecs built a shrine to her and other fertility goddesses on a hill they called Tepayac, and had long been worshipped her there. When the Spaniards arrived, the shrine was demolished and people were forbidden to go there. 

The era of the Spanish conquests was drenched in blood and death. Appalled by the savage Aztec rituals of human sacrifice, the conquistadors ruthlessly crushed the Aztec empire of Tenochtitlan, decimated the population with small pox, and pressed the masses into Catholicism. A short version of the legend of Our Lady of Guadalupe goes something like this:

One day on the 16th century, a poor Indian Catholic convert named Juan Diego was passing by Tepayac Hill when he spotted a glowing apparition on its summit. Approaching, he saw it was a dark-skinned Indian woman with stars on her cloak, a crown on her head, the moon supporting her, the rays of the sun surrounding her-- and, she was pregnant. She told him that she loved the people very much and wanted to protect them, and she asked him to have a new church built for her on the site. Juan protested saying that the bishop would never believe he had seen her. The lady pointed, and suddenly among the cactus grew roses, a flower foreign to the New World and the flower of the heart. Juan gathered up the roses in his tilma and going straight to the bishop, unrolled the cloak. Then an even greater miracle happened: an image of the pregnant indigenous Virgin Mary appeared with the roses on the rough agave fiber cloth. Truly, the she was Queen of Heaven. 

This Great Compassionate Mother offered a refuge from the new angry Christian God, and by extension the early Christian invaders. Adopted as Mexico's patron saint, she became a symbol for freedom and resistance to continued foreign intervention. The Virgin of Guadalupe came to the Pimaria Alta with Padre Eusebio Kino and the first Spanish settlers. Through the centuries, Guadalupe/Tonantzin has risen to become Queen of the Americas, and her compassionate embrace extends far beyond the Catholic Church. She stands for boundless love and the enduring rights of the marginalized and vulnerable everywhere. 

She who goes by many names, Nuestra Señora, Our Lady Of Guadalupe, Tonantzin.

Yoeme deer dancer. He stands in front of an original Padre Kino map of his Yaqui homelands in Mexico.

Yoeme / Pascua Yaqui

The Yaqui Indians, or as they call themselves, Yoeme (The People) are a Uto-Aztecan speaking indigenous tribe who inhabit the valley of the Río Yaqui in the Mexican state of Sonora. Following Mexican independence in 1821, the regime of Porfirio Diaz attempted to seize control Yaqui farm lands and, for ninety years, Yaqui guerrilla fighters resisted attacks by the Mexican government. The Mexican army finally defeated the Yaqui at the battle of Buatachive in 1886. Many Yoeme fled into Southern Arizona and settled in small colonias (communities) around Tucson. Those remaining in Mexico were systematically selected for genocide through slavery or direct extermination, and their population dropped from 20,000 to less than 3,000. 

Today in Mexico, what's left of the impoverished Pascua Yaqui struggle to survive and have finally been acknowledged by the AMLO government (Mexico Sets Justice Commission for Yaqui Indians). On this side of the border, the Yaqui achieved official tribal status in 1978, along with a small reservation southwest of Tucson, and continue to live in their original barrio communities in and around Tucson as well. They keep the Yoeme culture alive with the same pride and resilience that has defined them as a people.

The heart of Yoeme cosmology lies in five enchanted worlds that mirror the natural world in which we live. These mystical realms are an integral part of everyday life for the Yoeme people. One of the most important worlds is the Sea Ania or Flower World. The flowers of the Sea Ania unite the Yoeme and connect them to their past. The deer dance is an important ceremony that lets Yaqui people communicate with the Flower World. It is performed at Easter, as well as other times of the year. In the deer dance, Saila Maaso (little brother deer) leaves the Flower World to visit the Yoeme people. Hummingbirds are especially sacred to the Yoeme and are revered as messengers from the spirit to natural world.

​Much Yoeme ritual is centered upon balancing these worlds and eliminating harm that has been done to them, especially by human beings. The Yaqui have combined these beliefs with their unique practice of Catholicism, and believe that the existence of the world depends on their annual performance of Cuaresma (Lent) and Pascua (Easter) rituals.  

The Yoeme continue their traditions of stewardship and prayer for humanity on this side of the border, with the dedication of surviving cultural teachers like Pascola mask carver, Louis David Valenzuela. 

Yaqui life in Mexico: 
​What the River Knows:
​Yaqui River, Sonora, Mexico

A Yaqui family washes clothes in the pesticide-clogged Río since there is no running water in their village of Tórim.

Padre Eusebio Kino

No one has left a more lasting legacy in the Pimeria Alta than Eusebio Francisco Kino, the Jesuit missionary "cowboy" priest. Father Kino's era was relatively short--from 1687 through 1711-- but over those 24 years he covered over 50,000 miles on horseback, interacted with 16 different indigenous tribes and founded 26 missions. It was Padre Kino who worked with the already agricultural indigenous native peoples, introducing them to cattle, sheep and goats, the Spanish Barb horse, and European fruits, seeds, and herbs. ​​​

Padre Kino rides again... Aztec dances and offerings are an integral part of Tucson's heritage and culture.

One of Padre Kino's maps of the Pimeria Alta

Kino opposed slavery and compulsory hard labor that the Spaniards forced on native people, causing great controversy among his co-missionaries--most of whom adhered to the laws imposed by Spain on their territory. He viewed native peoples as human beings and treated them as such; leaving a legacy divergent from the one of violence and subjugation the Catholic Church is known for in Mexico and the Southwest.  

Kino built missions extending from the present day states of Mexican Sonora into present-day Arizona, where Mission San Xavier del Bac south of Tucson is still a functioning Franciscan parish church. Little remains of most of the others, but a few are still standing, such as the Mission at Tumacacori, 25 miles south of Tucson, now a historic national monument. (Seasonal open-air binational masses are held there, along with regional celebrations and fiestas.) Kino also constructed nineteen rancherias (villages), which supplied cattle to new settlements, and is also known as the Pimeria Alta's first rancher. 

An advanced cartographer for his time, he followed ancient trading routes established millennia prior by the natives. These trails were later expanded into roads. His many expeditions on horseback covered over 50,000 square miles, during which he mapped an area 200 miles long and 250 miles wide. Kino's maps were the most accurate maps of the region for more than 150 years after his death. Many of today's geographical features including the Colorado River were first named by Kino. 

Kino practiced other crafts and was reportedly an expert astronomer, mathematician and writer, authoring books on religion astronomy and cartography. Kino remained among his missions until his death. He died from fever on 15 March 1711 at age 65, in what is present-day Magdalena de Kino, Sonora, Mexico. His skeletal remains can be viewed in his crypt which is a national monument of Mexico.

Apart from the usual monuments and street names, Padre Kino's presence and imprint is everywhere here. Most well known is the annual binational pilgrimage and fiesta at Magdalena de Kino, in Mexico in early October. Catholic Mexicans, Tohono O'odham, Yoeme, and even tenacious white people walk (some ride horseback) from Sonoran Arizona to the church where his remains are buried and pay homage to Kino's patron saint, San Javier.  There are also binational cabalgatas (pack-horse camp rides) retracing Kino's original trails in devotion to his cause for sainthood. (See Por Los Caminos de Kino) 

Good read: Riding Behind the Padre 
by Richard Collins​

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Note: I welcome corrections to any of these interpretations... I get brain-farts trying to cover such enthralling subjects by throwing words at them.  - LMV 

Sources
​
I'itoi:

• https://en.wikipedia.org/wiki/I'itoi
• http://www.tonation-nsn.gov/history-culture/
• https://en.wikipedia.org/wiki/Baboquivari_Peak_Wilderness

Yoeme/Pascua Yaqui:

• https://en.wikipedia.org/wiki/Yaqui​
• www.native-languages.org/yaqui_culture.htm

Padre Kino:

• ​The Kino Heritage Society - http://padrekino.com
• ​https://en.wikipedia.org/wiki/Eusebio_Kino

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