JOURNAL OF THE SOUTHWEST最新文献

{"title":"'O'odham Astronomy","authors":"Harry J. Winters Jr.","doi":"10.1353/jsw.2024.a937368","DOIUrl":"https://doi.org/10.1353/jsw.2024.a937368","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <ul> <li><!-- html_title --> 'O'odham Astronomy <!-- /html_title --></li> <li> Harry J. Winters Jr. (bio) </li> </ul> <h2>'O'<small>odham</small> D<small>aamkaachim</small> M<small>aachig</small></h2> <p>In 'O'odham Ñi'ok, the 'O'odham language, maachig is knowledge of something. The heavens above us are called daamkaachim. Daam means above and kaachim means lying spread out. So we will call astronomy daamkaachim maachig. As we shall see, our discussion at times will carry us a little beyond pure physical science.</p> <p>This essay is based on what I have been taught since 1956 by 'O'odham elders from many villages in the Tohono 'O'odham Nation. The old-timers, kekelibaḍ, had extensive knowledge of the heavens and objects in them. They truly led an outdoor life. Farmers slept under the night sky in their fields to protect their crops from coyotes and other varmints. One bite out of a melon by a coyote for the moisture in it ruined it. Some farmers were still sleeping in their fields around 1950, for example at Koahadk in the Sif Oidak District of the Tohono 'O'odham Nation. After the 'O'odham acquired livestock, cowboys often camped under the stars near their herds. You might not see real cowboys for days at a time because they stayed out near the herds.</p> <p>Many of the 'O'odham mentioned in this essay are deceased. The respectful way to refer to a deceased person by name in speech is by adding the suffix -baḍ to his or her name. For example, Steven becomes Stevenbaḍ. I have not written the names of deceased friends this way in this essay, but I acknowledge here that I respect them all and thank them for teaching me. <strong>[End Page 208]</strong></p> <h2>1. T<small>he</small> S<small>ky</small></h2> <p>The sky, day or night, is daamkaachim. It is what lies spread out above us. Since Christianity came to 'O'odham country in the seventeenth century, this term also has been used for the Christian heaven in the spiritual sense. For example, see the seventeenth-century entry, Cielo, in Pennington (1979, 21). The association of a spiritual heaven with something beyond the sky was not a concept of the 'O'odham prior to the coming of Christianity. To the huhugam, ancients, the afterlife was lived somewhere to the east, si'aligwui, of the present home of the 'O'odham. Someone who had been very sick but had recovered might say, \"Si'aligbaasho 'i n noḍagid\" (\"I turned myself back right in front of the east\"). This is the 'O'odham equivalent of I was at death's door. Note that huhugam is an 'O'odham word meaning people who are gone, which might include your great-grandfather. It is not the same as Hohokam, an English word used by archaeologists to refer to ancients of a specific culture.</p> <p>Two elders of the Hickiwan District told me another word for sky. They were Caesario Lewis of Vavhia Chiñ and Santos Ortega in S-Toa Bidk village. Both men were extremel","PeriodicalId":43344,"journal":{"name":"JOURNAL OF THE SOUTHWEST","volume":"24 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-09-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142255290","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"G. E. P. Smith and Arizona's Failed Water Code","authors":"Julia Fonseca","doi":"10.1353/jsw.2024.a937367","DOIUrl":"https://doi.org/10.1353/jsw.2024.a937367","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <ul> <li><!-- html_title --> G. E. P. Smith and Arizona's Failed Water Code <!-- /html_title --></li> <li> Julia Fonseca (bio) </li> </ul> <h2>I<small>ntroduction</small></h2> <p>Alfred Atkinson, president of the University of Arizona, was troubled. One of the university's most able professors had verbally attacked the state water commissioner during a January 1938 event. There on page 1 of the Sunday-morning paper were Professor George Edson Philip Smith's acerbic remarks. Among them: \"Arizona officials have indicated that they prefer to warm a chair cushion rather than to do the very essential field work directed by the code.\"<sup>1</sup></p> <p>Evidently, Atkinson observed, Smith's intention was to \"stimulate the state official into action,\" but this criticism of Commissioner Jesse Wanslee was unfortunate.<sup>2</sup> The troublesome professor had, only three years earlier, been fired by the Arizona Board of Regents, perhaps at the behest of former governor Benjamin Baker Mouer. The regents, however, had quickly decided this was a mistake, after hearing from Smith's many supporters.<sup>3</sup></p> <p>Yes, Professor Smith was indispensable, even if arrogant. Smith had written the state's water code nearly twenty years earlier (Figure 1). Throughout the course of his career, Smith had demonstrated considerable initiative, often launching investigations that later advanced important state goals. Smith's research had determined \"safe yield\" or the amount of groundwater pumping that could be sustained long term in several agricultural districts. His understanding of Colorado River matters provided a factual basis for Arizona's opposition to the Colorado Compact. And recently Governor Rawglie C. Stanford had appointed Smith to a committee to develop regulations for groundwater pumping.<sup>4</sup> <strong>[End Page 187]</strong> With a sigh, Atkinson penned a letter to Dean Burgess, suggesting they meet to discuss counseling the argumentative professor.<sup>5</sup></p> <br/> Click for larger view<br/> View full resolution Figure 1. <p><em>George Edson Philip Smith went by the name G.E.P</em>. Photograph courtesy of Arizona Historical Society, Tucson General Photo Collection, Portraits—Smith, G.E.P. (Maude), #56513.</p> <p></p> <p><strong>[End Page 188]</strong></p> <p>To understand Smith's frustrations with the state's water administrator, this paper will examine the motivations behind Arizona's adoption of Smith's 1919 water code and the factors that ultimately undermined regulation of water claims under the new law. As the university professor who drafted the code, worked for its passage by the legislature, and helped the young state's Water Commission do its work, Smith provides a firsthand account of how this critical period in southwestern water management set the stage for some of Arizona's current water problems.</p> <h2>B<small>ackground</small></h","PeriodicalId":43344,"journal":{"name":"JOURNAL OF THE SOUTHWEST","volume":"3 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-09-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142255288","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Place Name, Eloy, Arizona","authors":"Harry J. Winters Jr.","doi":"10.1353/jsw.2024.a937372","DOIUrl":"https://doi.org/10.1353/jsw.2024.a937372","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <ul> <li><!-- html_title --> The Place Name, Eloy, Arizona <!-- /html_title --></li> <li> Harry J. Winters Jr. (bio) </li> </ul> <p>To the best of my knowledge, up to today the meaning and origin of the name Eloy has not been discovered. Barnes (1935, 144) wrote, \"In the year 1902 the Southern Pacific (Railroad) built a switch here, naming it Eloi, a word taken from the Syrian language, meaning 'My God.' It was soon called Eloy after the Spanish pronunciation.\" Barnes took this information from a letter from \"Mrs. M. M. Fordham, President Woman's Club, Eloy.\" Barnes' \"switch\" was a siding and section house. I worked for the Southern Pacific Railroad from 1958 to 1961 and had frequent contact with section gangs and train crews. I heard a fair amount of cussing but never in Syrian or Aramaic.</p> <p>I know that Barnes was uncertain about the origin of this name since I have seen correspondence between him and Fr. Bonaventure Oblasser, O.F.M, in which he asked Fr. Bonaventure if Eloy was a Papago (Tohono 'O'odham) word and if he knew the meaning. Bonaventure responded that he did not know but would try to find out. I have no information that he ever did. He was widely regarded as a leading authority on Papago history and the Papaguería in general, a reputation he definitely deserved. He was fluent in the 'O'odham language. If anyone could, he would have been able to find out if Eloy was an 'O'odham word. In over 60 years of learning and speaking the 'O'odham language, I have never heard a word pronounced like Eloy.</p> <p>Granger (1960, 294) rejected Fordham's explanation of the origin of the name. She wrote, \"Eloy does not appear on GLO (General Land Office) maps until 1921. As late as 1918 there was no town or settlement of any kind in the vicinity of the present Eloy, but merely a section of land belonging to the railroad and bearing the name Eloy.\" She went on, \"Why the railroad named a section Eloy has not been ascertained. Locally a tall tale has come into existence.\" The tall tale, as she related it, is an embellished version of Fordham's explanation. Granger concludes, <strong>[End Page 282]</strong> \"There is apparently no basis for this story.\" In my opinion, Granger was correct.</p> <p>What might the real explanation be? There are really two questions. First, does Eloy mean anything, and if so, what? Second, if it does mean something how did the railroad siding and later the town come to have the name? The answer to the first question is, yes! Eleuterio is a Spanish proper first name. It is not a common name, but like so many Spanish first names it has a hypocoristic (Spanish <em>hipocorístico</em>) form, and that form is \"Eloy.\" Eloy is to Eleuterio what Pepe is to José, Nacho is to Ignacio, or what Pancho is to Francisco. It is possible that there was a Mexican in the area, perhaps a farmer or someone who was of service to the railroad in 1902,","PeriodicalId":43344,"journal":{"name":"JOURNAL OF THE SOUTHWEST","volume":"16 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-09-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142255292","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Automobile Parts in 'O'odham Ñi'ok, the 'O'odham Language","authors":"Harry J. Winters Jr.","doi":"10.1353/jsw.2024.a937369","DOIUrl":"https://doi.org/10.1353/jsw.2024.a937369","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <ul> <li><!-- html_title --> Automobile Parts in 'O'odham Ñi'ok, the 'O'odham Language <!-- /html_title --></li> <li> Harry J. Winters Jr. (bio) </li> </ul> <p>This 'O'odham auto parts lexicon is a result of over 65 years of friendship with Tohono 'O'odham and 'Akimeli 'O'odham folks. I began learning the 'O'odham language when I was 17 years old and was befriended by the Miguel family of Koahadk village, Kohatk on maps, in the Sif Oidak District of today's Tohono 'O'odham Nation. Enos Miguel, the first Tohono 'O'odham cowboy I met, was the first person ever in Koahadk to own a car. He had progressed from a car that was started with a crank and had no top to a red Dodge pickup by the time I met him in the 1950s. An elder living in Hikwoñ today, who as an orphan was raised by Enos in Koahadk, remembers riding in that first car rain or shine all the way to Sonoyta, Sonora.</p> <p>There have been some excellent mechanics in the Hickiwan District. One of them had been a mechanic at the Stout Ranch in Gila Bend. I spent a lot of time with a couple of them for decades. We spent many days visiting junkyards and auto parts stores to find parts needed to get some aging cars and trucks back into at least local use. The 'O'odham names for some auto parts are ingenious and humorous. Some words migrated from their original 'O'odham uses to applications to horses and wagons and later to cars and trucks. Other words were borrowed from Spanish or English. Some words may be used only locally, while others are widely used.</p> <p>The entries in the lexicon are in alphabetical order in English. There are short explanations of the origins of some terms. There are also sentences showing how to use the words, for example when creosote punctures your tires or your friend who is driving is about to run off into a wash. <strong>[End Page 232]</strong></p> <p>In addition to the parts themselves, I have included some terminology on driving, insurance, etc. Words for bicycle and motorcycle are included as a bonus. There are two paragraphs on the pronunciation of 'O'odham words at the end of the lexicon.</p> <p>Mañ a s-taahadkahimch 'am 'o'ohon 'iidam 'O'odham ñi'oki 'ab 'amjeḍ g mamagina. Mat hu'i mapt s-'ap o 'e taatkadch 'am ha ñi'okculid. In English: I had a lot of fun writing down these 'O'odham words about cars. I hope you will enjoy reading them.</p> <h2>L<small>exicon</small></h2> <h3>air conditioner</h3> <p>Hevhogidakuḍ</p> <p>Literally gizmo for cooling something. The verb hevhogid means to cool something off.</p> <p>Bant 'i melich heg hevhogidakuḍ. I started up the air conditioner.</p> <p><em>See also</em> heater.</p> <h3>alignment</h3> <p>'Am g si sheeshelñim wuad heg kakioj! Align the wheels real straight!</p> <p>This comes from the verb sheeshelin, to straighten objects (plural) out.</p> <p><em>See also</em> tire or tires.</p> <h3>ambulance</h3> <p>kookodam ha 'u'udam<","PeriodicalId":43344,"journal":{"name":"JOURNAL OF THE SOUTHWEST","volume":"16 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-09-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142255289","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Tohono 'O'odham Tradition of the 'A'al Hiaha'iñ, the Children's Burial Place","authors":"Harry J. Winters Jr.","doi":"10.1353/jsw.2024.a937370","DOIUrl":"https://doi.org/10.1353/jsw.2024.a937370","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <ul> <li><!-- html_title --> The Tohono 'O'odham Tradition of the 'A'al Hiaha'iñ, the Children's Burial Place <!-- /html_title --></li> <li> Harry J. Winters Jr. (bio) </li> </ul> <p>This Tohono 'O'odham tradition tells of an actual event that happened centuries ago. A man from the area of old 'Aji village in today's Gu Achi District of the Tohono 'O'odham Nation was on a trip in the Altar Valley of Sonora. He was the Basket Keeper, Vasha Ñuukuddam, for his village. The Basket Keeper was responsible for the care of a type of basket, vasha, in which important, and sometimes dangerous, ceremonial objects were kept. He was traveling during a period of extraordinarily heavy rains in southern Arizona and northern Sonora. While he was in the Altar Valley, a flash flood hit a village there and killed everyone except two children who were out playing in the hills. This man rescued the orphans and brought them with him to his village. Not long after he got back, suddenly water started seeping out of the ground in the little gap, or shapijk, between the two buttes through which the road from Santa Rosa to Hikwoñ passes today. Santa Rosa Wash, a major drainage channel, runs east through this shapijk. At first the amount of water coming out was very small but it kept increasing and increasing until it was gushing out. This badly frightened the people because in 'O'odham traditions the flood that had destroyed the world had started from the same kind of small beginning. The people decided to appoint four mamakai to discover what was causing this. These mamakai had knowledge of the supernatural that was much greater than that of ordinary men and women. This allowed them to understand events that other men and women could not.</p> <p>In 1950, J. Alden Mason published a monograph, <em>The Language of the Papago of Arizona</em>. Pages 71–76 of his monograph are devoted to the 'A'al Hiaha'iñ tradition which he calls the Sacrifice of the Children. Page 76 is a copy of the text of the tradition as originally written and translated by Juan Dolores, and which was the basis for Mason's study. <strong>[End Page 260]</strong> Mason commented that the text was probably written by Dolores about 1915. I first learned of this tradition from Mason's monograph. Fr. Bonaventure Oblasser, O.F.M., who devoted most of his life to the Tohono 'O'odham and was fluent in their language, told me about the tradition in the late 1950s. Since the 1950s I have heard it from Tohono 'O'odham and visited the shrine in the company of 'O'odham. For this essay I have used the wording of the Dolores version, but I have written it in an orthography intended to make it easier for a person who has learned to read English in American schools to pronounce the words correctly. For notes on the orthography I use, see Winters (2020, xlv–xlviii).</p> <p>With this background, we will now pick up the story in 'O'od","PeriodicalId":43344,"journal":{"name":"JOURNAL OF THE SOUTHWEST","volume":"70 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-09-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142255291","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"They Call You Back: A Lost History, a Search, a Memoir by Tim Z. Hernandez (review)","authors":"Gary Paul Nabhan","doi":"10.1353/jsw.2024.a937373","DOIUrl":"https://doi.org/10.1353/jsw.2024.a937373","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <span>Reviewed by:</span> <ul> <li><!-- html_title --> <em>They Call You Back: A Lost History, a Search, a Memoir</em> by Tim Z. Hernandez <!-- /html_title --></li> <li> Gary Paul Nabhan (bio) </li> </ul> <em>They Call You Back: A Lost History, a Search, a Memoir</em> By Tim Z. Hernandez 2024, 272 pages University of Arizona Press, Tucson ISBN 978-0-8165-5361-7 <p>Poet, oral historian, and storyteller Tim Z. Hernandez was honored in 2014 with an International Latino Book Award in historical fiction for <em>Mañana Means Heaven</em> and a Colorado Book Award for his poetry collection <em>Natural Takeover of Small Things</em>, but his searingly sad and beautiful nonfiction narrative <em>They Call You Back</em> is sure to remain in the cultural memory of the U.S./Mexico borderlands for many more decades, perhaps centuries. Its lasting value is because Hernandez has palpably felt and stared collective intergenerational grief right in the eyes and survived its debilitating trance.</p> <p>What superficially appears to be a sequel to his widely acclaimed 2017 book <em>All They Will Call You</em>—about the aftermath of the 1948 plane wreck at Los Gatos Canyon that songster Woody Guthrie made famous—is, and will remain, much more than that. Although the book seems to use the 2013 memorial for the victims of the worst plane wreck in California as its point of departure, the narrative weaves back and forth in space and time. It not only weaves in the story of Bea Franco, Jack Kerouac's Chicana lover who was the inspiration for Terry in <em>On the Road</em>, and that of the 2019 racially motivated mass killing at a Walmart in East El Paso, it also tells of trauma in the Hernandez family over four generations.</p> <p>Tim's own story blurs and bleeds into the others he has researched for two decades, as he absorbs the traumas of others, as many healers have done over the ages, before he spits them out onto the pages of his <strong>[End Page 285]</strong> skillfully integrated narrative. Although the short vignettes at first seem unrelated, they morph into a stunning whole that is so obviously greater than the sum of its parts.</p> <p>In this manner, what initially may seem to be chance encounters, uncanny coincidences, and bizarre convergences become a larger, more cohesive explanation of the Latinx experience in western North America. Rather than coldly analyzing the \"dysfunctions\" that emerge from intergenerational traumas, he guides you inside them, and you see what author Gregory Boyle calls \"tattoos on the heart.\" You might say they are not dysfunctions at all, but part and parcel of adaptations that many among us have desperately relied upon merely to survive in a hostile environment.</p> <p>There is something both raw and tender in many of the parables in this book. Yes, there is also anger, disillusionment, and loss, but hope crawls up out of the cauldron of de","PeriodicalId":43344,"journal":{"name":"JOURNAL OF THE SOUTHWEST","volume":"12 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-09-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"142255293","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Lorraine Marquez Eiler: The Remarkable Life of a Hia-Ced O'odham Woman","authors":"Gayle Harrison Hartmann, Sandra Martynec, Lorraine Marquez Eiler","doi":"10.1353/jsw.2024.a933417","DOIUrl":"https://doi.org/10.1353/jsw.2024.a933417","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <ul> <li><!-- html_title --> Lorraine Marquez Eiler:<span>The Remarkable Life of a Hia-Ced O'odham Woman</span> <!-- /html_title --></li> <li> Gayle Harrison Hartmann (bio), Sandra Martynec (bio), and Lorraine Marquez Eiler (bio) </li> </ul> <h2>I<small>ntroductory</small> N<small>ote</small></h2> <p>The work on this article began in May 2021 with three long interviews that Gayle and Sandra conducted with Lorraine to document her remarkable and fascinating life. The first interview was held on Sandra and Rick Martynec's patio at Coyote Howls Campground near Why, Arizona, and the second and third were held at the Curley School in Ajo, Arizona. These initial interviews were followed by many in-person conversations, as well as phone and email communications. The commentary in first person below is by Lorraine and is taken from tapes of these interviews and other conversations. The photos are from a variety of sources, but the majority are Lorraine's and, if a photo is not credited to someone else, then it is from Lorraine's personal collection. Gayle organized the draft and wrote the figure captions as well as the bracketed notes that are in italics. Most of these notes are within the text, but a few, longer ones appear as endnotes. Each bracketed note is intended to clarify and expand upon the topic that precedes it. Sandra collected the majority of the photos and she repaired those that were old and in poor <strong>[End Page 47]</strong> condition. Sandra also helped obtain names of individuals and places and the dates for some of the photos.</p> <h2>G<small>rowing</small> U<small>p at</small> D<small>arby</small> W<small>ells and</small> I<small>ndian</small> V<small>illage</small></h2> <p>I was born at the hospital in Ajo on November 20, 1936, and my parents lived at Darby Wells. My birth certificate lists my first name as Hazel, but I didn't know that was my name until much later when I saw my birth certificate for the first time. As a small child my parents called me by an Indian name, Letha, but when I went to school, I was called Florence, Lorena, Lorraine, and Florina. All those names are on my report cards. I don't know where these names came from. I suppose the teachers at the school came up with them. Later when I got a job with the Indian Health Service in 1957, I had to choose a name and I chose Lorraine.</p> <p>I'm the oldest of nine children. My brothers are Emeterio, William, George, Thomas, and Alfred. My sisters are Geraldine, Nancy, Shirley (later, Sherry), Bernadette, and my half-sister Delfina. Delfina is older than I am. Emeterio, George, Thomas, Alfred, Geraldine, and Bernadette are no longer living. You can see that the total number of children is really 10, but since Geraldine only lived to be three and a half years old, I usually say I'm the oldest of nine, meaning I'm the oldest of nine who grew up.</p> <p>When I was a baby or a ","PeriodicalId":43344,"journal":{"name":"JOURNAL OF THE SOUTHWEST","volume":"45 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141866116","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"The Names of Arizona's Four Peaks","authors":"Harry J. Winters Jr.","doi":"10.1353/jsw.2024.a933420","DOIUrl":"https://doi.org/10.1353/jsw.2024.a933420","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <ul> <li><!-- html_title --> The Names of Arizona's Four Peaks <!-- /html_title --></li> <li> Harry J. Winters Jr. (bio) </li> </ul> <h2>Y<small>avapai</small> N<small>ame</small></h2> <p>The Four Peaks sit on the crest of the southern Mazatzal Mountains on the boundary between the old territories of the Kwevakapaya Yavapais on the west and the Dilzhę'e (Tonto Apaches) on the east. The Kwevakapaya are the Downstream or Southern Yavapais because their territory is downstream and south on the Verde River from the territory of their relatives on the middle Verde River. See the locator map for the location of the Four Peaks and other places named in this essay. The Four Peaks have many names. The Yavapais call themselves Baaja and their language Baaja Gwaawja. In Baaja Gwaawja the Four Peaks are Wii Kjasa, Chopped Mountain, from the shape of the peaks and the passes between them as seen from the west. See Figure 1. The earliest written record of this name that I know of is in Corbusier (1921, 8). His spelling is wē-ka-chá-sa and his translation is \"Chopped Looking Rocks.\" Corbusier's original vocabulary was written in 1873, but did not include the name of the Four Peaks. Recently another name, Wii Huba, literally meaning Four Mountains, was coined from the English name, but it is not the historical Yavapai name for the peaks. I never heard Yavapai elders use it. <strong>[End Page 165]</strong></p> <br/> Click for larger view<br/> View full resolution <p></p> <br/> Click for larger view<br/> View full resolution Figure 1. <p><em>Four Peaks seen from the west</em>. Photo by Pete Kresan.</p> <p>from HW: This figure is in Maricopa Place Names, 2018, Figure 9.1 on page 133, SRI Press, Tucson, AZ, 2018. It is also Figure 8 in Winters and Darling, JSW, 64, 1 (Spring 2022: 159-191)</p> <p></p> <p><strong>[End Page 166]</strong></p> <h2>A<small>pache</small> N<small>ame</small></h2> <p>When the Dilzhę'e, Tonto Apaches in English, arrived in the Tonto Basin, they became friends and allies of the Kwevakapaya. The Dilzhę'e camped on the eastern slopes of the Mazatzal Mountains and shared the resources there with the Kwevakapaya. From the Tonto Basin side the Four Peaks look very different than from the Verde River side. The Dilzhę'e named them Tsēē Disdāāz, Rocks Sitting (like they have been put there). That's how they look from the east. See Figure 2.</p> <br/> Click for larger view<br/> View full resolution Figure 2. <p><em>Four Peaks seen from the Tonto Basin east of the peaks</em>. Photo by Sal Cabibo.</p> <p></p> <h2>P<small>iipaash</small> N<small>ame</small></h2> <p>The Piipaash, Maricopas in English, call their language Piipaash Chuukwer. They call the Four Peaks Ikwem Kwiimash, Dancer With Antlers/Horns. Ikwe means \"antlers,\" ikwem means \"with antlers,\" and kwiimash, dancer, comes from the verb iima-k meaning \"to dance.\" There is nothing about the appearance of","PeriodicalId":43344,"journal":{"name":"JOURNAL OF THE SOUTHWEST","volume":"201 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141866119","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Orthographies for the Winters Papers in This Issue","authors":"Harry J. Winters Jr.","doi":"10.1353/jsw.2024.a933418","DOIUrl":"https://doi.org/10.1353/jsw.2024.a933418","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <ul> <li><!-- html_title --> Orthographies for the Winters Papers in This Issue <!-- /html_title --></li> <li> Harry J. Winters Jr. (bio) </li> </ul> <p>In these papers 'O'odham words are written in an alphabet that comes as close as possible to what someone who has learned to read English in American schools would expect. Differences are (1) all glottal stops are included and are written as apostrophes, (2) the English vowel \"e\" is used for the 'O'odham vowel that sounds like the \"oo\" in English \"book,\" (3) the 'O'odham consonant that sounds like the Spanish \"d\" in \"donde\" is written as \"ḍ\", and (4) the 'O'odham consonant that sounds like the \"ny\" in English canyon is written as \"ñ.\" This is the alphabet used in Winters (2012, xxxix–lii) and Winters (2020, xlv–xlviii). See one of those references for details.</p> <p>As in my other works, I always write the glottal stop as an apostrophe when it is the first consonant in an 'O'odham word, including in the word 'O'odham. This is to help readers who are not speakers of the 'O'odham language pronounce the words accurately. Other authors do not write the glottal stop when it is the first consonant of a word, presumably because it is not written in English words.</p> <h2>R<small>iver</small> Y<small>uman</small> S<small>pelling and</small> P<small>ronunciation</small></h2> <p>Piipaash (Maricopa), Quechan (Kwatsáan, Yuma) and Mojave words are written in the alphabets used in dictionaries of those languages. The alphabets are close to what someone who has learned to read English in American schools would expect. <strong>[End Page 115]</strong></p> <p>Differences are: (1) all glottal stops are included and written as apostrophes, (2) accent marks are written on Quechan words as they appear in the dictionary of that language, (3) the consonant written \"x\" in Quechan words sounds like the \"j\" in Spanish words (jamás, jugar), (4) the consonant written \"ts\" in Quechan words sounds like English \"ch,\" and (5) the consonant written \"th\" in Quechan words sounds like the \"d\" in Spanish words (donde, desde). See Miller et al. (2022) for details on Quechan pronunciation.</p> <p>Spaces and hyphens in written River Yuman words do not affect pronunciation.</p> <p>See Winters (2018, xxv–-xxvii) for details on Piipaash spelling and pronunciation. See Munro, Brown, and Crawford (1992, 315–318) for details on Mojave pronunciation.</p> <h2>Y<small>avapai</small> S<small>pelling</small> and P<small>ronunciation</small></h2> <p>I write Yavapai words as my tutor, Irene McLevain, an elder who was fluent in the language, pronounced them at Ft. McDowell, often in one-on-one sessions over a period of four years. In my experience, it is easier for speakers of American English to learn to pronounce Yavapai words than 'O'odham words. There is no standard alphabet for the Yavapai language. Three or more different spelling systems have been us","PeriodicalId":43344,"journal":{"name":"JOURNAL OF THE SOUTHWEST","volume":"34 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141866117","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}

{"title":"Arizona Indian Peoples' Territories in the Nineteenth Century","authors":"Harry J. Winters Jr.","doi":"10.1353/jsw.2024.a933419","DOIUrl":"https://doi.org/10.1353/jsw.2024.a933419","url":null,"abstract":"<span><span>In lieu of</span> an abstract, here is a brief excerpt of the content:</span>\u0000<p> <ul> <li><!-- html_title --> Arizona Indian Peoples' Territories in the Nineteenth Century <!-- /html_title --></li> <li> Harry J. Winters Jr. (bio) </li> </ul> <p>In this paper I describe changes in the sizes and locations of the territories of several Arizona Indian peoples in the nineteenth century and the causes of those changes. The peoples whose territories I discuss are the Tohono 'O'odham, formerly called Papagos; the 'Akimeli 'O'odham, also called Pimas; the Hiach'eḍ 'O'odham, also called Sand Papagos and Areneños; the Piipaash and Halychduum, both also called Cocomaricopas and Maricopas in Spanish and later in English; the Quechan, also spelled Kwatsáan and called Yumas; the Baaja, also called Yavapais; and the Dilzhę'e, also called Tonto Apaches. See Appendix 1, Names of Arizona Indian Peoples, at the end of this essay for more on these names, which are interesting and important in themselves.</p> <p>I do not discuss the territory of the mixed Sobaipuri and Tohono 'O'odham peoples living along the Santa Cruz River in the nineteenth century. The Sobaipuris were 'O'odham and, based on limited evidence, spoke the same language as Tohono 'O'odham and 'Akimeli 'O'odham. In 1800 their lands may have extended as far downstream on the Santa Cruz as Cortaro. As of 1800 at the farming village of Vaak, the site of San Xavier del Bac mission, the original Sobaipuri population had been decreasing for years due to diseases brought by foreigners and to Apache raiding. For years before 1800, missionaries on the Santa Cruz had been inviting Tohono 'O'odham from the west to come to Vaak to take the place of Sobaipuris who had died. By 1800 many Tohono 'O'odham had done so and more would come.</p> <p>I discuss the territory of the Hiach'eḍ 'O'odham even though most of the land in which they lived in 1800 was in Sonora rather than in today's Arizona. 'A'al Vauphia, Little Wells, called Quitobaquito in Spanish, a very important village, was in today's Arizona. They traveled <strong>[End Page 118]</strong> across the desert between their territory in the south and places on the lower Gila River including Agua Caliente, two or three villages in the Wellton-Dome-Yuma area, and another near Somerton.</p> <p>I call the Baaja (Yavapais) by their four individual subtribe names, Tolkapaya, Yavpe, Wiipukpaa, and Kwevakapaya, unless I am discussing all subtribes as a group. In that case I call them Baaja, their name for themselves. Gifford lumped the Yavpe and the Wiipukpaa together into the Yavpe, although he recognized the Wiipukpaa as a \"subgroup\" of the Yavpe. See Gifford (1936, 249–250). The Baaja, Hualapai, and Havasupai in Arizona and the Paipai in Baja California are known as Mountain Yuman or Upland Yuman peoples. The Paipai are Baaja who emigrated from today's Arizona centuries ago, but have retained the Baaja language and traditions. The Baaja, Hualapai, and Hava","PeriodicalId":43344,"journal":{"name":"JOURNAL OF THE SOUTHWEST","volume":"27 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-07-30","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141866121","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}