Showing posts with label Arizona. Show all posts
Showing posts with label Arizona. Show all posts

Friday, August 23, 2019

Yuma Indian Facts

Yuma Indian Facts



The valley of the Colorado River in Arizona, the peninsula of California and portions of the eastern shore of the Gulf of California, formed the home of the Yuma stock. They were found in these regions by Coronado as early as 1540, and own no traditions of having lived anywhere else. The considerable differences in their dialects within this comparatively small area indicates that a long period has elapsed since the stock settled in this locality and split up into hostile fractions.

It has also been called the Katchan or Cuchan stock, and the Apache, that being the Yuma word for “fighting men”; but we should confine the term Apaches to the Tinneh (Athapascan) tribe so
called, and to avoid confusion I shall dismiss the terms Apache-Yumas, Apache-Tontos and Apache-Mohaves, employed by some writers. The Yumas, from whom the stock derives its name, lived near the mouth of the Colorado River. Above them, on both banks of the river, were the Mohaves, and further up, principally on Virgin River, were the Yavapai.

Most of the Yumas are of good stature, the adult males averaging five feet nine inches high, well built and vigorous. The color varies from a dark to a light mahogany; the hair is straight and coarse, the eyes horizontal, the mouth large, and the lips heavy. The skull is generally brachycephalic, but there are a number of cases of extreme dolichocephaly .

Animal totems with descent in the male line prevailed among the Yumas, though they seem for a long time not to have regarded these matters closely. In culture they vary considerably. The Seris or Ceris, who formerly lived in the hills near Horcasitas, but in 1779 were removed to the island of Tiburon, are described as thieves and vagrants, lazy and wretched. They were exceedingly troublesome to the Mexican government, having revolted over forty times. The boats they use are of a peculiar construction, consisting of rushes tied together. As weapons up to recent years they preferred the bow and arrow, and upon the arrow laid some kind of poison which prevented the wounds from healing.
Their dialect, which is harsh, is related especially to the western branch of the Yuma stem. They are described as light in color and some of them good-looking, but filthy in habits.

The Yumas and Maricopas were agricultural, cultivating large fields of corn and beans, and irrigating their plantations by trenches. It is highly probable that formerly some of them dwelt in adobe houses of the pueblo character, and were the authors of some of the numerous ruined structures seen in southern Arizona. The pottery and basket work turned out by their women are superior in style and finish. A few years ago the Mohaves of the west bank lived in holes in the earth covered with brush, or in small wattled conical huts. For clothing they wore strips of cottonwood bark, or knotted grass. Tattooing and painting the person in divers colors were common. The favorite ornament was shells, arranged on strings, or engraved and suspended to the neck. The chiefs wore elaborate feather head-dresses.

The Tontos, so-called from their reputation for stupidity, are largely mixed with Tinné blood, their women having been captured from the Apaches. Though savage, they are by no means dull, and are considered uncommonly adept thieves.

Quite to the south, in the mountains of Oaxaca and Guerrero, the Tequistlatecas, usually known by the
meaningless term Chontales, belong to this stem, judging from the imperfect vocabularies which have been published.

The peninsula of California was inhabited by several Yuma tribes differing in dialect but much alike in culture, all being on its lowest stage. Wholly unacquainted with metals, without agriculture of any kind, naked, and constructing no sort of permanent shelters, they depended on fishing, hunting and natural products for subsistence. Their weapons were the bow and the lance, which they pointed with sharpened stones. Canoes were unknown, and what little they did in navigation was upon rafts of reeds and brush.

Marriages among them were by individual preference, and are said not to have respected the limits of consanguinity; but this is doubtful, as we are also told that the mother-in-law was treated with peculiar ceremony. Their rites for the dead indicate a belief in the survival of the individual. The body was buried and after a certain time the bones were cleaned, painted red, and preserved in ossuaries.

The population was sparse, probably not more than ten thousand on the whole peninsula. At the extreme south were the Pericus, who extended to N. Lat. 24°; beyond these lived the Guaicurus to about Lat. 26°; and in the northern portion of the peninsula to latitude 33° the Cochimis. The early writers state that in appearance these bands did not differ from the Mexicans on the other side of the Gulf.
Their skulls, however, which have been collected principally from the district of the Pericus, present a peculiar degree of elongation and height (dolichocephalic and hypsistenocephalic).

YUMA LINGUISTIC STOCK.

  • Ceris, on Tiburon Island and the adjacent coast.
  • Cochimis, northern portion of Californian peninsula.
  • Cocopas, at mouth of Colorado river.
  • Coco-Maricopas, on middle Gila river.
  • Comeyas, between lower Colorado and the Pacific.
  • Coninos, on Cataract creek, branch of the Colorado.
  • Cuchanes, see Yumas.
  • Diegueños, near San Diego on the Pacific.
  • Gohunes, on Rio Salado and Rio Verde.
  • Guaicurus, middle portion of Californian peninsula.
  • Hualapais, from lower Colorado to Black Mountains.
  • Maricopas, see Coco-Maricopas.
  • Mohaves, on both banks of lower Colorado.
  • Pericus, southern extremity of Californian peninsula.
  • Tontos, in Tonto basin and in the Pinal mountains.
  • Tequistlatecas, of Oaxaca and Guerrero.
  • Yavipais, west of Prescott, Arizona.
  • Yumas, near mouth of Colorado river.

Saturday, December 17, 2016

Historic Apache Indian Village Photographs

Historic Apache Indian Village Photographs

Apache Indian family photographed outside their hut in Arizona in 1885.

Apache Indian camp taken in 1885.

This photo was captioned "Captive White Boy" whose name was Santiago McKinn. The photo was taken in Arizona in 1884.

Apache Indian Dancers from 1886 in Arizona.

Apache Indian woman working in the camp.  Photo taken in 1916

Three Apache Indian males photographed outside their huts in 1886 in Arizona

Wednesday, July 6, 2016

Apache Indian Tribe Photo Gallery

Apache Indian Tribe Photo Gallery





Young Apache Indian male photographed in Arizona



Apache Chief Naiche was Cochise's son


White Mountain Apache Army Scouts


Apache army scouts circa  1883


Alchise, White Mountain Apache Indian chief




Sunday, April 10, 2016

About the Pueblo Hopi Snake Dance.

About the Pueblo Hopi Snake Dance.




     In northeastern Arizona, in a region of unusual wildness, even for the Southwest, lies the Moki Reservation. There are seven Moki pueblos built on the crests of the mesas. All are built of stone. The two largest are Walpi and Oraibe. Six of these towns speak a language related to that of the Shoshones; the seventh, Hano, is a settlement of strangers from the east, who speak the language of Taos on the Rio Grande. The Moki pueblos are, in some ways, particularly old-fashioned. Here the women do their hair up curiously: it is parted in the middle, and neatly smoothed out at the sides; behind it is done up in two queer, rounded masses, like horns. Formerly, perhaps, the women at some other pueblos wore their hair in this same way. In these Moki towns they weave the dark blue or black woolen mantas, or dresses, which are worn by women in all the other pueblos.
In most respects the life of the Moki is like that of other Pueblo Indians. There is, however, among them a great religious ceremony, which is famous, and is perhaps the wildest and weirdest of all Indian rituals. This is the Snake Dance. It is held at any one town only once in two years, but it occurs at some town or other every year. Thus it is held at Walpi in the odd years—1899, 1901; it is held at Oraibe, the even years—1900, 1902, etc. It is celebrated about the middle of August, and always attracts a crowd of Indian and white visitors.



The whole ceremony, of which the snake dance is a part, requires nine days or more, for its celebration. Most of the things are done in the kiva, or estufa, secretly. Dr. Fewkes has given a full account of these, some of which are very curious. During the earlier days runners are sent out to place prayer sticks at the springs and sacred places. The first days they are sent out the messengers go to the more distant shrines, but each day take in places nearer and nearer home. During the fifth, sixth, seventh, and eighth days snake hunts take place; the hunter priests go out to capture living snakes. The first day they go to the north, the second to the west, the third to the south, the fourth to the east. All kinds of snakes are taken, though perhaps the rattlesnakes are most prized. Few white men have ever seen the snake hunt. One who has seen it writes:



“In a short time a low call came from a man who was thrusting his stick into a dense clump of greasewood, and as the hunters gathered, there was found to be a large rattlesnake, lying in the heart of the thicket. Without hesitation they at once proceeded to cut away the bushes with their hoes, and strangely enough, although the snake lay in coil and watching them, it made no rattling or other display of anger. One of the twigs fell upon it, and the man nearest stooped down and deliberately lifted the branch away. Each one then sprinkled a pinch of meal upon the snake, and the man who had found it bent over and tapped it lightly with the feathers of his snake whip, and then it straightened out to make off, but just as it relaxed from coil, the hunter, using his right hand, in which he held his snake whip, instantly seized it a few inches back of the head. Holding it out, he gave it a quick shake, and then proceeded to fold it up and put it in one of the small bags carried for this purpose, showing no more concern in its handling than if it had been a ribbon.” All these snakes are cared for, being put into jars or vessels in the kiva.
We can speak of few things in the kiva. The altars of colored sands, the dances, the songs, the sacred vessels, and other objects used, the dramatic representation of passages from their legends, are all curious. We have not time to speak of them. On the eighth day, the priests of the antelope society dance, sing the sixteen songs, and perform a drama, all in the kiva. At last the ninth day arrives.
The plaza, or square, in the middle of the town has been prepared. In it is the kisi, built of green boughs, intended as a shelter for the snakes. In front of it is a board in which is a hole, called the sipapu. This hole is supposed to lead down into the lower world, where people used to live. Early in the morning there was a race between boys and girls. They went first to the fields, and then raced in, each bringing a load of melon vines, corn plants, or other vegetable life. These they placed in the plaza.



At noon the snakes are washed in the kiva. A great bowl is brought in and carefully set down.
Into it liquid is poured from the north, west, south, and east. The snakes, which have been kept in jars at the corners of the room, are taken and handed to certain priests near the washbowl. All those in the kiva begin to shake their rattles and to sing in a low, humming voice. The priests holding the snakes begin to beat time with them up and down above the liquid. The song increases, becoming “louder and wilder, until it bursts forth into a fierce, blood-curdling yell, or war-cry. At this moment the heads of the snakes were thrust several times into the liquid, so that even parts of their bodies were submerged, and were then drawn out, not having left the hands of the priests, and forcibly thrown across the room upon the sand mosaic.... As they fell on the sand picture, three snake priests stood in readiness, and while the reptiles squirmed about, or coiled for defense, these men, with their snake whips, brushed them back and forth in the sand of the altar.... The low, weird song continued while other rattlesnakes were taken in the hands of the priests, and as the song rose again to the wild war-cry, these snakes were also plunged into the liquid and thrown upon the writhing mass, which now occupied the place of the altar.... Every snake in the collection was thus washed.”
Late in the afternoon, near sunset, the antelope priests in all their finery and paint appear in a procession and circle four times around the plaza, dancing as they go and thumping heavily upon the board in front of the kisi as they pass over it. Then they draw up in line before the kisi. Then the snake priests come out of their kiva, with bodies painted red and their chins black, with white lines. They wear dark red kilts and moccasins. They dance four times around the plaza, but with more energy and wildness than the antelope priests had done. They then draw up in a line opposite the antelope priests and go through with strange singing and movements.


Moki Snake Dance. (After Fewkes.)

Suddenly the party of snake priests divides into bands of three persons. These little bands approach the kisi, where the snakes have been placed. One of the men kneels, and when he rises holds a snake in his hand. This he places squirming in his mouth, holding it at about the middle of its body. One of his companions throws an arm about the neck of the snake carrier; in his other hand he holds a feather wand or brush, with which he brushes at the snake as if to attract his attention. The third man of the band follows the other two. In this way they go with the wriggling snake. Four times these bands of three go around the plaza, when the snakes are dropped. The followers catch them up at once. When all the snakes have been danced with and are gathered into the arms of the followers, an old priest advances into the center of the plaza and makes a ring of sacred meal. Those holding the snakes run up and throw them into one squirming, writhing mass ]within this ring. All the priests then rush in, seize what snakes they can, and dart with them, down the trail, out into the open country, where they release the snakes to go where they please. Meantime, the antelope priests close the public ceremony by marching gravely four times round the 

Tuesday, March 29, 2016

Historic Faces of the Navajo Indians

Historic Faces of the Navajo Indians

The photo is from 1902 of a female Navajo Indian.


Navajo Indian man photographed in 1918


Navajo Indian photographed in 1918 in Arizona.



1905 photo of a Navajo Indian.


1905 Photo of Ad-Deck-Coy with Navajo blanket.


1920 photo of Navajo Indian man called"'Shorty."

Wednesday, December 9, 2015

Faces of Pueblo Indian Women

Faces of Pueblo Indian Women




1925 photo of a Pueblo Indian Woman


 1890 photo of a Pueblo Indian woman and child.


 1890 photo of a Pueblo Indian woman and child.


1890 Pueblo Indian woman and daughter


1920 photo of Pueblo Indian potter


Pueblo Indian mother with her two sons. Photo taken in 1940


1910 photo of a Pueblo Indian woman with traditional clothing


1895 photo of two Pueblo Indian women


1910 photo of Pueblo Indian women carrying pots


1910 photo of two Pueblo Indian women with child


Friday, March 20, 2015

Two Pueblo Indian Women Photographed in Arizona in 1883

Two Pueblo Indian Women Photographed in Arizona in 1883


Monday, December 8, 2014

Apache Indian Children's Historic Photo Gallery

Apache Indian Children's Historic Photo Gallery

Apache Indian girl photographed at the Ramona School in Santa Fe, New Mexico in 1886

1885 photo of an Apache mother and her two daughters who were attending the Ramona School for two years.

1898 photo of an Apache Indian woman with a child on a cradleboard.

1885 photo of an Apache Indian baby.

1903 photo of an Apache Indian baby.

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1906 photo of an Apache Indian girl pulling roots to make shampoo.

Friday, September 19, 2014

Hopi Indian Tribe's Snake And Antelope Dancers Photo Gallery

Hopi Indian Tribe's Snake And Antelope Dancers Photo Gallery

Hopi Indian DancersPportrait Taken in 1900

Hopi Indian Antelope Priest (shaman) 1897

Hopi Indians Antelope ceremony taken in 1897

Hopi Indians Antelope Men Await the Snake Men in this ceremony, taken in 1904-Arizona

Hopi Indian Snake Men Ceremonial Dance in Arizona-1904

Hopi Indians Cermonial Dancers in  Arizona-1904

Hopi Indian Dancers, Arizona 1884

Native American, Hopi Indian-Dancers,  Arizona-1884

Hopi Indian Snake Men Consecrate the Ground with Corn Meal -Arizona, 1884

Tuesday, May 1, 2012

Native American Pictographs in Verde Valley, Arizona


BUREAU OF AMERICAN ETHNOLOGY—— SEVENTEENTH ANNUAL REPORT PL. XCVII


PICTOGRAPHS NEAR CLIFF RANCH, VERDE VALLEY
On the sides of these inaccessible cliffs we noticed several cliff houses, but so high were they perched above us that they were almost invisible. To reach them at their dizzy altitude was impossible, but we were able to enter some caves a few hundred feet above our camp, finding in them nothing but charred mescal and other evidences of Apache camps. Their walls and entrances are blackened with smoke, but no sign of masonry was detected.
We moved our camp westward from this canyon (which, from a great cliff resembling the Parthenon, I called Temple canyon), following the base of the precipitous mountains to a second canyon, equally beautiful but not so grand, and built our fire in a small grove of scrub oak and cottonwood. In this lonely place Lloyd had lived over a winter, watching his stock, and had dug a well and erected a corral. We adopted his name for this camp and called it Lloyd canyon. There was no water in the well, but a few rods beyond it there was a pool, from which we watered our horses. On the first evening at this camp we sighted a bear, which gave the name Honanki, "Bear-house," to the adjacent ruined dwellings.
The enormous precipice of red rock west of our camp at Lloyd's corral hid Honanki from view at first, but we soon found a trail leading directly to it, and during our short stay in this neighborhood we remained camped near the cottonwoods at the entrance to the canyon, not far from the abandoned corral. Our studies of Honanki led to the discovery of Palatki (figure 247), which we investigated on our return to Temple canyon. I will, therefore, begin my description of the Red-rock cliff houses with those last discovered, which, up to the visit which I made, had never been studied by archeologists.