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THE PEYOTE HUNT: THE SACRED JOURNEY OF THE HUICHOL INDIANS

By Barbara MYERHOFF

Published by Cornell University , Ithaca & London England 1989

This book is a softcover in very good condition with 285 pages with index, bibliography and with black and white photographs and illustrations.

CONTENTS

Preface   

Ramon and Lupe    

Ethnographic and Historical Background     

Huichol Religion   

The Peyote Hunt as an Event

The Deer-Maize-Peyote Complex

The Purpose and Meaning of the Peyote Hunt     

Bibliography  

Index      

FROM THE COVER == This extraordinary book introduces readers to the fascinating world of the Huichols, a group of largely unacculturated Mexican Indians. The author explores the rich store of Huichol myth, ritual, and symbol taught to her by Ramon Medina Silva, a shaman-priest. Central to the book is her vivid first hand account of the annual peyote hunt—a pilgrimage that held the key to, and was the climax of, Ramon's teachings.

 After describing Ramon and his wife Lupe and her experiences as she worked with them, Professor Myerhoff sets the background for the peyote ritual with a general ethnographic and historical discussion of the Huichols and their religious institutions and beliefs.

Her own account of the dramatic journey to the sacred land of Wirikuta is followed by a mythical idealized version as dictated by Ramon. Re-viewing the primary theoretical sources used in Ramon's interpretation, she analyzes the significance of the deer, the maize, and the peyote as a set of religious symbols, and she examines their function in the hunt ritual in particular and Huichol religion in general.

 "My main goal," writes the author, "is to help fulfill Ramon's most cherished wish—that of presenting and preserving something of the power and beauty of his customs, his symbols, his stories, so that one can see why despite all the physical hardships and privations of his people, he maintains the conviction that It is not a bad thing being a Huichol."' Attractively illustrated and filled with information about Huichol culture, this book conveys the complex meaning and richness of the Huichols' religion and world view.

 BARBARA G. MYERHOFF is Associate Professor of Anthropology at the University of Southern California.

A graduate of the University of California at Los Angeles, where she received her Ph.D. degree, she also holds an M.A. from the University of Chicago.

 MORE  ABOUT  === The Huichol or Wixáritari  are an indigenous ethnic group of western central Mexico, living in the Sierra Madre Occidental range in the Mexican states of Nayarit, Jalisco, Zacatecas, and Durango. They are best known to the larger world as the Huichol, however, they refer to themselves as Wixáritari ("the people") in their native Huichol language. The adjectival form of Wixáritari and name for their own language is Wixárika. 

The Huichol claim that they originated in the State of San Luis Potosí but later migrated westward to the parts of Nayarit, Jalisco, Zacatecas, and Durango in which the rugged Sierra of the Huichol is found. Once yearly, some Huichol journey back to San Luís, their ancestral homeland to perform "Mitote" Peyote (Hikuri, in Wixarika) ceremonies.

The English common name peyote comes from the like-spelled Spanish name, which in turn comes from the Nahuatl name peyōtl ,said to be derived from a root meaning "glisten" or "glistening". Other sources translate the Nahuatl word as "Divine Messenger".

Native North Americans are likely to have used peyote, often for spiritual purposes, for at least 5,500 years.

Peyote is native to Mexico and southwestern Texas. It is found primarily in the Chihuahuan desert and in the states of Coahuila,

Nuevo León, Tamaulipas and San Luis Potosi among scrub, especially where there is limestone.

Known for its psychedelic properties when ingested, peyote is used worldwide as an entheogen and supplement to various transcendence practices, including meditation, psychonautics, and psychedelic psychotherapy. Peyote has a long history of ritualistic and medicinal use by indigenous Americans.

It flowers from March through May, and sometimes as late as September. The flowers are pink, with thigmotactic anthers (like Opuntia).

From earliest recorded time, peyote has been used by indigenous peoples, such as the Huichol of northern Mexico and by various Native American tribes. The Tonkawa, the Mescalero, and Lipan Apache were the source or first practitioners of peyote religion in the regions north of present-day Mexico. They were also the principal group to introduce peyote to newly arrived migrants, such as the Comanche and Kiowa from the Northern Plains. The religious, ceremonial, and healing uses of peyote may date back over 2,000 years.

Under the auspices of what came to be known as the Native American Church, in the 19th century, American Indians in more widespread regions to the north began to use peyote in religious practices, as part of a revival of native spirituality. Today the Native American Church is one among several religious organizations to use peyote as part of its religious practice. The Navajo Nation now has the most members of the Native American Church.

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