Yaqui flight, bondage, and dispersal has led to communities and enclaves in the United States and Mexico. The Pascua Yaqui of Arizona have five communities: New Pascua, which is the reservation of the federally‐recognized tribe; Old Pascua (Tucson); Barrio Libre (South Tucson); Marana; and Guadalupe (metropolitan Phoenix). Mexican Yaqui reside principally in Sonora.
Synonymy
“Yaqui” has its origin in a term Spaniards used for a river (the Yaquimi) home to the people, the meaning of which Edward H. Spicer asserted remained unclear. Variants include Hiaqui, Cahita, and allusions to dialect with Hiaqui, Mayo, and Tehueco. Yoeme is the autonym. See also Spicer in Handbook of North American Indians, v. 10, p. 262.
Includes clippings of her articles and columns on irrigation and life in Sonora. Also present are writings by anthropologist Muriel Thayer Painter, poet Refugio Salva, and Sam Lutzky photographs of Easter ceremonies used in Cosulich’s articles.
Includes Rev. Lucius Zittier’s account of establishment of Phoenix settlement; receipts, monies paid for land, debts, expenses, and a succession of townsite representations.
Contains Juan Varela's documents regarding the Jesuit’s account of various missions, including time amongst the Mayo and Yaqui peoples or accounts of them.
Includes materials that span the establishment of a reservation during the mid‐1960s, and, in the mid‐1970s, the extension of federal recognition by legislative action. Extensive documentation of the initial Yaqui pursuit of land, largely reflecting a desire to remove from an acutely overcrowded central Tucson neighborhood; requests from tribal members and other non‐Indians involved in the effort; and legislation which ultimately secured land in trust. In the 1960s and early 1970s, correspondence and other materials document understanding that federal recognition as an Indian tribe would afford access to federal funds diminished as Great Society programs waned. Other Yaqui‐related materials concern abuse‐of‐power accusations against tribal officials and prominent individuals; extended conflict over the adoption of a tribal constitution, appropriations for roads, programs, and development, child surrender, abandonment, and tribal response, applications for grants and pursuit of federal funding.
Includes materials that span federal recognition in the mid‐1970s to the 1990s, and document ongoing development efforts, political conflicts within the tribal community, and continued efforts to secure a tribal constitution, funding for tribal courts, and funding for bilingual education. Notably, DeConcini becomes involved with legislation to address the Bureau of Indian Affairs (BIA) designation of the Pascua Yaqui Tribe as “created” rather than “historic” to preclude recognition and continue to deny services and support to the tribe.
Includes two project‐and‐research folders, comprised almost exclusively of clippings on events, copies of incorporation papers, and notes on the Yaqui community in Guadalupe, Arizona.
Includes a typescript of Dr. Clarence Gunter’s “Banquet Massacre of the Yaqui Chiefs” early in the twentieth century and the effort to secret Yaqui
Juan Valenzuela out of Mexico thereafter.
Includes the folklorist’s clippings, correspondence with Edward H. Spicer on latter’s revision of People of Pascua, correspondence with Muriel Thayer
Painter on Yaqui Easter ceremonies, and his own research on Pueblo ceremonies and Yaqui Easter ceremonies in Hermosillo, Sonora, Mexico.
Arizona Historical Society Materials
The materials located in this section can be found at the Arizona Historical Society Tucson location, an institution separate from the University of Arizona. There you can find manuscript materials, photographs, oral histories and books that highlight Indigenous life in the U.S./Mexico borderlands. This selection represents only a small fraction of the Arizona Historical Society's materials related to Indigenous life in the borderlands. Please contact their archivists for questions about additional materials.
