Boletín del Museo Chileno de Arte Precolombino

Huichol shamanism: traditional wisdom in a modern world

Chamanismo huichol: sabiduría tradicional en un mundo moderno

DOI: https://doi.org/10.56522/BMCHAP.0060010280003

Resumen

This article explores the ancient tradition of shamanism and its many facets in Huichol Indian culture. The Huichol Indians (Wixárika, Wixáritari pl.) live predominately in the Mexican states of Jalisco and Nayarit in their remote mountain homelands of the Sierra Madre Occidental. Their shamans have been vital keepers of ancient esoteric knowledge and leaders, healers, and diviners for their people. The shamanic tradition is passed down primarily through family kin ties. The path to becoming a shaman and the plants and animals that are shamanic allies will be discussed. This is followed by an examination of the shaman’s power objects and the wide array of specialties acquired. Finally, the article addresses the challenges to shamans in the 21st century and their crucial role to the survival of Huichol culture and identity.

Keywords: shaman, Huichol, Wixárika, peyote, tobacco, solandra, Mexico.

Referencias

Anguiano, M. 1996. Müüqui Cuevixa: “Time to Bid the Dead Farewell.” In People of the Peyote: Huichol Indian History, Religion and Survival, S. Schaefer & P. Furst, eds., pp. 377-388. Albuquerque: University of New Mexico Press.

Beck, D. 2005. Biology of Gila Monsters and Beaded Lizards. Berkeley: University of California Press.

Casillas, A. 1996. The Shaman Who Defeated Etsá (Smallpox): Traditional Huichol Medicine in the Twentieth Century. In People of the Peyote: Huichol Indian History, Religion and Survival, S. Schaefer & P. Furst, eds. pp. 208-231. Albuquerque: University of New Mexico Press.

Fikes, J. 2020. Beyond Peyote: Kieri and the Huichol Deer Shaman. Berkeley: Regent Press.

Finson, B. 1988 (Ed.). The Huichols: A Nation of Shamans. Oakland ca: B. I. Finson.

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Imágenes

Figure 7: a) peyote (L. williamsii), a mind-altering spineless cactus that is sacred in Huichol culture and a major plant ally of shamans; b) Huichol families gathered at their aboriginal temple for the ceremony Hikuri Neixa, Dance of the Peyote. Over the various days of the ceremony, participants will consume a drink of dried peyote ground and mixed with water and fresh peyote that has been harvested in Wirikuta. Figura 7: a) peyote (L. williamsii), es un cactus sin espinas alterador de la consciencia, sagrado en la cultura huichol y una de las principales plantas aliadas de los chamanes; b) familias huicholes reunidas en su templo indígena para la ceremonia Hikuri Neixa, Danza del Peyote. Durante los varios días que dura la ceremonia, los participantes consumirán una bebida hecha de peyote seco molido, mezclado con agua, y peyote fresco que ha sido recolectado en Wirikuta.

Figure 8: a) a piece of the root of ‘uxa (Mahonia trifoliolata) is ground and mixed with water to make paint; it is also used as an admixture with peyote. Huichols who are peyote pilgrims paint their faces and sacred objects, such as the cow horn which is sounded by hunters on the deer hunt to communicate between themselves without alerting the deer of their presence; b) a young girl with face paint from the ‘uxa root (M. trifoliolata) who has gone on the peyote pilgrimage with her family. Figura 8: a) un trozo de la raíz de ‘uxa (Mahonia trifoliolata) es molida y mezclada con agua para hacer pintura; también es usada como aditivo al peyote. Los huicholes que son peregrinos del peyote pintan sus rostros y objetos sagrados, como el cuerno de vaca que es tocado por los cazadores en la caza del venado para comunicarse entre sí sin alertar al animal de su presencia; b) muchacha que ha ido al peregrinaje del peyote con su familia, con pintura facial de la raíz ‘uxa (M. trifoliolata).

Figure 13. Eusebio Carrillo, seated in the center, has the role of saulixika, the officiating shaman of the temple, for a five-year period. He holds various muwierite in his hand as he sings. The seated men on either side repeat as if echoing the verses he sings. Figura 13. Eusebio Carrillo, sentado en el centro, cumple el rol de saulixika, el chamán oficiante del templo, por un período de cinco años. Sostiene varios muwierite entre sus manos mientras canta. Los hombres sentados a cada lado repiten los versos de su canción a modo de eco.