Colección: La Educación
Número: (129-131) I,III
1. The extent of the Sierra Tarahumara may be measured from its foothills, but for this study it will encompass only the region depicted in Figure 1, which is restricted to the higher elevations and canyon complexes.
2. Rarámuri signifies swift footed ones, light footed, or foot runners. The self- identification as Rarámuri stems from the groups running tradition. The Rarámuri are well known endurance runners. Men and women frequently participate in long-distance races, some of which involve kicking a wooden ball for the duration of the race (Fontana and Schaefer 1979; Pennington 1981). González Rodríguez (1982) indicates that the term Tarahumara is the Hispanicized version of the term Rarámuri.
3. The Guarojío also are known in the literature on the region as Varohío, Warojío, and Guarijío. Guarojío appears to be the most contemporary label for this group.
4. Chabochi or Chavochi is a term employed by the Rarámuri to refer to all those not belonging to their ethnic group. According to Orozco (1992), the term refers to those who have spider webs in their eyes or their face. Merrill (1988) delineates the etymology of Chabochi as chabó (Whiskers) plus -chi, signifying the whiskered ones. This means that the Chabochi has a different line of reasoning or suffers from cognitive dissonance as a result of his ethnocentrism. Merrill also indicates that the term is currently used by Rarámuri and mestizos to refer to individuals who display non-indigenous features or identify with and practice a non-indigenous lifestyle. The term also is employed by other inhabitants of the Sierra Tarahumara dwellers when referring in general terms to outsiders.
5. When this researcher inquired from music stores and street vendors in Guachochi whether they sold Rarámuri or other indigenous music in cassette or record format, the mestizo clerks and individual vendors were offended at the suggestion that they would stock such music. In Creel, a major tourist town, Rarámuri music is available, though it sold at the missions store, which caters predominantly to a tourist clientele, not the local mestizo population.
6. Some visitors to the Sierra Tarahumara report that the devil mannequins facial characteristics sometimes correspond to those of the Chabochi. This practice of depicting the devil with Caucasian features has a precedent in colonial times when, as a measure of resistance, indigenous artisans sometimes portrayed Spaniards as the devil in the sculpture displayed in churches.
[INDEX] [SUMMARY] [INTRODUCTION] [METHOD, DESIGN AND PROCEDURE] [GEOGRAPHIC/DEMOGRAPHIC PROFILE OF THE SIERRA TARAHUMARA] [FIGURE 1] [FIGURE 2] [THE INCEPTION AND DEVELOPMENT OF RADIO XETAR] [SOCIOLINGUISTIC ASPECTS OF BROADCASTING] [RESEARCH, PROGRAM DEVELOPMENT, AND BROADCAST FORMATS] [LITERACY AND LITERARY DEVELOPMENT OF INDIGENOUS LANGUAGES AND EDUCATION: IMPLICATIONS FOR BROADCASTING] [EMPOWERMENT AND CONFLICT: BROADCASTING ISSUES] [CONCLUSIONS AND PROGNOSIS] [RESUMEN] [NOTES] [BIBLIOGRAPHY]