Beruflich Dokumente
Kultur Dokumente
Douglas Sharon, ed., Mesas & Cosmologies in Middle America. San Diego Museum Papers 42, 2003.
25
26 James W. Dow
to see the fireworks ordered by the mayordomos. grow. Animals would not move. Sierra Ñähñu
A tower of fireworks (castillo) bursts with an as- shamans are experts who study and understand
cending fumarole of sparks, smoke, and noise to this other dimension, the dimension of zaki.
reach a crowning pinwheel that sails off into the Shamans study the hidden nature of zaki and
night sky. are respected for their work, which may involve
This public view of religion appears some- visionary contact with unseen beings. Not all that
what Catholic; however, when one looks at what happens in the world of zaki is good. Sorcerers
people believe and practice in their homes, some- are the incompetent fools who try to manipulate
thing different emerges. One sees an animistic these forces for selfish ends. Shamans say that
view of the world that is closely attuned to na- sorcerers outnumber good folk. I have not met
ture. For example, away from the church in San any sorcerers, but they are not likely to reveal
Pablo another scene takes place. Men sit in front themselves. One must seek out sorcerers secretly,
of a oratory all day, drinking, chatting, and me- because if other members of the community
ticulously making flower offerings to be laid in found one doing this there would be serious re-
front of the images in the church. It is a particu- percussions. They are not an easy group to study.
larly auspicious place for men to gather, for in- I know that sorcery exists because I have found
side the oratory are other images belonging to an sorcery figures by the Tenango graveyard. Figure
old family in the pueblo. 3 shows one of these figures. It has been burned
Oratories are small buildings built very care- and the eye and feet have been mutilated. The
fully to be the homes of religious images. Of all intent here was to destroy the zaki of the person
cultural features beyond language, this is the one by attracting it and mutilating it near the grave-
that most closely links the Sierra Ñähñu to their yard where the souls of those who have died a
Ñähñu brethren in the rest of the highlands. Oth- bad death would attack it.
erwise, the current religion of the Sierra Ñähñu Shamans have to fight these evil forces. Don
bears a closer resemblance to the religions of the Antonio is a shaman who works in the municipio
Tepehua and Nahua than it does to the religion of of Tenango de Doria (Dow 1986). The following
the highland Ñähñu, who have assimilated more items for the fight can be found on his altar.
of the post-colonial Spanish-speaking culture. (1) Paper figures representing the zaki of a pa-
A well-off Sierra Ñähñu family will build an tient (see Figure 4). Around the edges of the hu-
oratory to house its most precious images. They man figure are the figures of the patient’s animal
may be of Catholic saints, but they may also be companions, his rogi.
images of non-Catholic beings. These other pre- (2) Plant and flower offerings.
cious images are called antiguas or ancients, an (3) Long candles to illuminate the evening of-
appropriate name because some of them are pre- fering to the gods.
Columbian in origin. These antiguas have their (4) Votive candles for the altar.
own myths of power. Shamans are able to iden- (5) The shaman’s wands covered with ribbons
tify them and pass on their names. The Catholic and paper figures. These attract the zaki of tute-
priest in Tutotepec in the 1960s failed to recog- lary beings that help the shaman in his visions.
nize people’s belief in these images thus causing (6) A chest containing antiguas, two of which
many people to become angry with him and the are the special teachers of the shaman.
Catholic Church in general. In the Indian lan- (7) A censer used to activate the figures and
guage, all the beings whose images are kept in offerings and to divine solutions for problems.
oratories and churches are known as zidãhmu, “re- A shaman, too has his or her oratory. Here, he
spected great lords.” The images are the points or she conducts healing rituals on a daily basis
in space to which the life force of the beings are and, from time to time, rituals for the adoration
called by ritual. of the traditional deities, the non-Catholic ones.
The concept of life force (zaki) is probably the Before a ritual of adoration, called a costumbre, the
most important idea in Sierra Ñähñu religion. shaman will divine how many offerings are re-
Zaki is an animating force that brings all living quired. Many unseen beings participate as well.
things to life. Without zaki the world would be a Don Antonio puts it this way:
dead place. Nothing would change. The sun When you make a costumbre there in your
would not move in the sky. Plants would not land, and as you remember your friends, call
Sierra Otomí Religious Symbolism: Mankind Responding to the Natural World 29
of day it is, she informs me that patients will the smoke of the censer and sprinkled with the
be coming. She gives me the information as blood of a sacrificial chicken before they begin
if it were a dream. When I look like I’m rest- their work.
ing or catnapping, she’s telling me how to do There are many other evil beings that can com-
one thing or another. So everything is de- mand the evil winds such as Lightning Bolt and
tailed. So always remember there is nothing The Devil. Traditional bark paper is used for the
to worry about. There in your consciousness worst beings. The tradition of making bark pa-
everything will be left [Dow 1986:55]. per has continued among the Sierra Ñähñu in or-
Inside a chest on the altar, Don Antonio has der to supply shamans with the material they
an image of Delfina, one of his two most impor- need to cut figures of evil beings. Plain writing
tant antiguas. The image has a tiny porcelain fe- paper and tinseled paper are used for the zaki of
male face, which seems to have come from an the good beings. The Sierra Ñähñu of San Pablito
antique doll. A patient may be allowed to hold have also started a business selling the paper to
this image with the hope of receiving some of the outsiders through handicraft markets. Outsiders
healing power of this miraculous tutelary being. evaluate the paper in a reverse fashion. They be-
After the consultation, a paper figure repre- lieve the handmade bark paper, closely resem-
senting the zaki of the patient may be left on the bling pre-Columbian paper, to be the most valu-
altar to receive the protection of the beings that able. Yet these beliefs in evil beings provide a ra-
arrive there. If the patient has been attacked by tionale and a means for psychologically escaping
evil winds (dahi), a cleaning (hokwi) is required. some of the hardships of life, a very valuable cul-
The shaman cuts figures of the evil winds from tural trait in itself. If shamans did not have the
tissue paper and lays them out on a bed of tissue bark paper, they would not be able to do their
paper and newspaper. If the sickness is particu- good work.
larly bad, the shaman may see that the evil winds An animistic view of the world underlies all
have been commanded by a higher evil being the rituals and symbolism of the Sierra Ñähñu
who was bribed by a sorcerer. In this case, an ap- religion. Everything that has zaki is a being, and
peal also needs to be made to this being. A hokwi beings are ranked by the power of their zaki. The
that makes an additional appeal to higher evil most powerful being of all is Maka Hyãdi (God
beings is called the “large” hokwi. Otherwise it is Sun) who transmits his powerful zaki to all liv-
just the “regular” hokwi. ing beings below him. On the top of a nearby sa-
Santa Catarina is one of these beings. I was cred mountain, Maka Hyãdi is worshiped at a
never able to determine where its name came shrine of crosses. Maka Hyãdi and Jesus are re-
from. It is a male monster that is aided by evil garded as the same, and the foliated cross is his
companion animals. In a large hokwi involving symbol. Thus Christianity has entered the religion
Santa Catarina, the figures of the evil animal com- at the top. However it is the historical Maka Hyãdi
panions are then tied to the figure of Santa who governs the cosmology not the historical
Catarina. The “altar” on which these figures are Jesus. This religion is very ecological, for accord-
placed is the dirt floor of the house. They would ing to modern science, the sun is the primary
never be placed on the raised altar, for that is for source of energy for all life on earth. Another life-
good beings. They are surrounded by candles and giving god is Maka Sumpe Dehe (Goddess Lady
threads with magical powers that prevent the zaki Water). Again, Sierra Ñähñu cosmology recognizes
from escaping the encirclement. They are offered the fundamental sources of life in the biosphere.
money, rum, and cigarettes to attract the zaki into Animals have a lesser zaki than humans with
the circle. After the offerings have been made, the one exception, the animal companions called rogi.
bundle is wrapped and passed over the patient, These are thought to be real animals with super-
other persons present, the house, and its furnish- natural protective power to help other beings,
ings. Because the zaki of these beings are danger- especially humans, to whom they belong. They
ous, the bundle is thrown away after the patients are born at the same time as their human com-
and house have been swept clean with it. I was panions and they protect them throughout their
able to photograph the figures before the cer- lives.
emony began, because they had not started to at- Thus, the religion relates people to nature. It
tract zaki at that time. They have to be bathed in evolved from centuries of living close to nature
Sierra Otomí Religious Symbolism: Mankind Responding to the Natural World 31
in a subsistence-based agricultural economy. Al- of most sierra municipios is smaller than an Ameri-
though it is a profound expression of the relation- can county.
ship between humans and the natural world, it 4. Seeds contain the zaki of plants. The paper
would be a mistake to equate it with modernistic figures representing the zaki of plants are called
Euro-American environmental concepts. It does “seeds.”
not contain an ethic of technological conservation
James Dow
or sustainability. It is a religious rather than tech- Oakland University
nical solution. It sees humans as part of a web of Rochester, Michigan
life with moral imperatives that are different from dow@oakland.edu
those being generated by scientific biological ecol-
ogy. It tries to solve ecological problems through References Cited
ritual rather than through technological change. Bernard, H. Russell, and Jesús Salinas Pedraza
The Sierra Ñähñu rituals do have some mate- 1989 Native Ethnography: A Mexican Indian Describes
rial consequences that help to regulate the human His Culture. Newbury Park, California: Sage Pub-
environmental ecosystem such as those discov- lications.
ered by Rappaport in New Guinea (Rappaport Dow, James W.
1967). For example, only the best seeds are se- 1986 The Shaman’s Touch: Otomí Indian Symbolic Heal-
lected to present to Maka Hyãdi in the spring fer- ing. Salt Lake City: University of Utah Press.
tility ritual.4 Thus ritual supports good plant 2001 Demographic Factors Affecting Protestant
breeding. However, it has failed to control human Conversions in Three Mexican Villages. In: James
population. The area is now overpopulated rela- W. Dow and Alan R. Sandstrom, eds., Holy Saints
and Fiery Preachers: The Anthropology of Protestant-
tive to the agricultural resources and conse- ism in Mexico and Central America, pp. 73-86.
quently suffers from high rates of poverty. So al- Westport, Connecticut: Praeger.
though we as humans build these spiritual links García, Esteban
to nature and to ourselves, modern science still 1918 Crónica de la Provincia Agustineana del Santísimo
has something to tell us about our actions and our Nombre de Jesús de México. Libro Quinto. Madrid:
fate. G. Lopez de Horno.
Lastra, Yolanda
End Notes 2001 Unidad y diversidad de la lengua: Relatos otomíes.
1. This map was produced by the author with Mexico City: Instituto de Investigaciones Antropo-
the help of the bilingual school teachers who live lógicas, UNAM.
and work in the region. Rappaport, Roy A.
2. Note that the speakers do not include chil- 1967 Pigs for the Ancestors: Ritual in the Ecology of a
New Guinea People. New Haven: Yale University
dren less than five years of age, so the actual Press.
Ñähñu population is larger.
Sandstrom, Alan R., and Pamela E. Sandstrom
3. In these states, the executive power of the 1986 Traditional Papermaking and Paper Cult Figures
state is divided into municipios, each of which is of Mexico. Norman: University of Oklahoma Press.
governed by a president (presidente). The territory