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Balance and a Bean
Revitalizing Himdag through Traditional Farming and Sacred Knowledge
ANDREA MCCOMB SANCHEZ
In the summer of 2013, Tohono Oâodham Community Action (TOCA) released the inaugural issue of its magazine, Native Foodways. TOCA was formed in 1996 as an independent grassroots organization, âdedicated to creating a healthy, culturally vital and sustainable community on the Tohono Oâodham Nation.â This magazine, one of the many projects TOCA was involved in, was about creating âa tool for sharing between and among all people committed to the revitalization of Native food, culture, and community.â Among those who contributed to this groundbreaking issue were author, activist, and environmentalist, Winona LaDuke; chef and founder of the Native American Culinary Association (NACA), Nephi Craig; and chef, author, and Native foods historian, Lois Ellen Frank. It contains articles on Hopi and Coast Salish food traditions, food sovereignty, prickly pear harvesting, and basketry. This magazine, writes Terrol Dew Johnson, a member of the Tohono Oâodham Nation and the magazineâs publisher and editor-at-large, âis about more than what we eat.â That is because food itself is about more than just eating. Food is connected to and in many cases central to songs, dances, ceremonies, and sacred narratives. It is about personal and communal wellness, family, strength, economics, and Native sovereignty and is inextricably linked to traditional culture, worldviews, and religious beliefs and practices. Food is sacred. The term foodways is used to incorporate these interconnected elements that are involved in the production and consumption of food.
The Tohono Oâodham, the People of the Desert (Tohono is âDesertâ and Oâodham is âPeopleâ), call their traditional life ways the Oâodham Himdag, loosely translated as âThe Peopleâs Way,â and elements of himdag such as ceremonies, sacred narratives, stories, songs, and the language itself âare directly rooted in the systems of food production.â The knowledge needed for food production is part of environmental knowledge more broadly and the Tohono Oâodhamâs collective knowledge of their environment makes up what can be labeled Traditional Ecological Knowledge, Indigenous Knowledge, or Native Science (hereafter referred to as TEK), which is an important part of the Oâodham Himdag. This chapter will discuss Tohono Oâodham foodways with particular attention paid to the tepary bean. It will also briefly address some of the ways these food systems were and continue to be threatened by colonialism and environmental change and some revitalization efforts within the Tohono Oâodham Nation.
TEK refers to the knowledge, beliefs, and practices of communities that developed from direct experience and long-term observation of the local environment. According to Fikret Berkes, TEK is âa cumulative body of knowledge, practice, and belief, evolving by adaptive processes and handed down through generations by cultural transmission, about the relationship of living beings (including humans) with one another and with their environment.â This local, relational, and situational knowledge is a process rather than a collected body of content. Further, it is part of a way of life that has developed and is tied to a particular place, and where human beings are acknowledged as just one part of the greater whole; thus human beings need to be cognizant of the responsibilities that come with being human and work toward maintaining proper relationships not only within their own smaller human communities but with other-than-human animals, ancestors, spiritual beings, plant beings, water, and the land itself. Among indigenous people this has been passed on through songs, sacred narratives (also called myths), oral histories and stories, ceremonies, community laws, the structure of language, as well as through hunting, gathering, and agricultural practices. This demonstrates the interconnection of community identity, worldviews, religious beliefs and practices, and ecological values.
The Tohono Oâodham Himdag, or Desert Peopleâs Way, âconsists of the culture, way of life, and values that are uniquely held and displayed by the Tohono Oâodham people.â Himdag incorporates everything that makes the Tohono Oâodham who they are as a distinct people; it refers to their individual and collective lifeâs journey and emphasizes living in balance and interacting correctly with the world. The people credit Iâitoi with teaching them himdag; he is called Elder Brother and people look to him in times of need. According to one version of a sacred narrative Iâitoi was one of the first three beings to be created along with Buzzard and Coyote, and in ancient times he called the Tohono Oâodham from the underworld into the Sonoran desert. The stories of his life and exploits make up an important part of Oâodham sacred narratives, as do the teachings found within. The Oâodham Himdag, as taught by Iâitoi, includes knowledge about the land and how to have correct relationships with the land, knowledge about medicinal plants, the seasons, basketry, correct community relations, games, language, the past and the future, songs, stories, healing, ceremonies, and foodways. All of these and more are integrated and interconnected and tied to the Sonoran desert, the Tohono Oâodham traditional homeland. As Ruth Underhill wrote in her famous book Papago Woman, âit is the land that possesses the people. Its influence, in time, shapes their bodies, their language, even, a little, their religion.â
The Tohono Oâodham have lived in the Sonoran desert for countless generations, or as many would say since time immemorial, in a region that averages five to ten inches of rainfall per year. Throughout this time knowledge, practices, and belief systems emerged out of their experiences and relationships with this land, with water, with all the different beings that share the desert, and with each other. One example of this, and an example of TEK, is the traditional calendar that is based around descriptions of temperature, rainfall, and the activities of plants and animals. This calendar is not fixed and the Tohono Oâodham New Year begins roughly in late June or July with the ripening and harvest of bahidaj, red saguaro fruit located at the top of the tall cactus, and the arrival of the monsoon rains. The end of the previous year is marked by the ripening of the bahidaj and is called Ha:áčŁañ Ba:k MaáčŁad, Saguaro Fruit Ripening Moon. Once the bahidaj is harvested, the new year begins with the coming of the monsoon rains, which start the next phase called Jukiabig MaáčŁad or Big Rains Moon. Jukiabig MaáčŁad is followed by Sopolâ EáčŁabig MaáčŁad (Short Planting Moon), Wasai Gakidag MaáčŁad (Dry Grass Moon), Iâal Ju:pig MaáčŁad (Small Rains Moon), S-ke:g S-he:pijig MaáčŁad (Pleasant Cold Moon), Geâe S-he:pijig MaáčŁad (Big Cold Moon), Gakimdag MaáčŁad (Animals Loose Their Fat Moon), U:walig MaáčŁad (Deer Mating Moon), Ce:dagi MaáčŁad (Green Moon), Uam MaáčŁad (Yellow Moon), Uâus Wihogdag MaáčŁad (Mesquite Bean Harvest Moon), and finally back to Ha:áčŁañ Ba:k MaáčŁad (Saguaro Fruit Ripening Moon). As will be discussed later, the ceremonial activities of the people during Saguaro Fruit Ripening Moon and into Big Rains Moon are thought to be responsible for bringing the rains; and rain is essential for agriculture within the Tohono Oâodham homelands.
Like many indigenous people of the southwest the Tohono Oâodham traditionally relied on a combination of harvesting wild foods, hunting, and farming. The Tohono Oâodham are typically distinguished historically from their Oâodham neighbors, the Akimel Oâodham and the Hia C-ed Oâodham, by their two-village system with winter villages located near mountains and springs where people relied on hunting and gathering, and their summer villages located near the flood plains for planting. And like many other Native American groups the most important of their crops were the three sisters: maize, beans, and squash. While corn or maize was one of their most important crops, it was rivaled by a bean commonly called the tepary bean. This name refers to Phaseolus acutifolius, little brown, white, red, yellow, and black colored beans grown throughout the southwestern United States and northern Mexico since pre-Columbian times. The tepary bean is especially important to the Tohono Oâodham because of its unique tolerance to drought. In fact, the tepary bean is one of the most heat- and drought-tolerant crops in the world, along with having the highest protein content of any bean. The name âteparyâ is thought by some to come from the Opata word tepar. Other scholars argue that the word âteparyâ comes from the Tohono Oâodham phrase tâbawÄ (or tâpawi) âitâs a bean.â The tepary bean, originally a wild plant, is particularly suited to the Sonoran Desert not only because of its tolerance to drought, in fact too much water will actually inhibit the production of the beans, but because of its ability to produce both pods and pollen in heat that consistently averages above 105 degrees during the growing season. Whether the word tepary derives from the Opata or the Tohono Oâodham language, since before Spanish colonial times the bean itself has been most closely linked to the Tohono Oâodham, who call the bean bawÄ (also spelled pawi). The two main varieties cultivated by the Tohono Oâodham were and continue to be the brown wepegi bawÄ, and the white tota bawÄ.
Further connecting the tepary bean to the Tohono Oâodham is its link to the name given them by the Spanish, âPapago.â The designation Papago is thought to be derived from the Pima language, and could be the Spanish transliteration of the phrase papawi oâotam, âtepary bean people,â or from a condensation of papavi kuadam, âtepary bean eaters,â or from the phrase papawiâkoa, which means âeating tepary beans.â Whatever the origination of the name âPapago,â which was officially rejected and replaced by their name for themselves in 1986, the association between the Tohono Oâodham and the tepary bean is insinuated within this moniker.
Because of the aridity of the region tepary beans were historically planted only during monsoon season, which is approximately late June through September. For the remainder of the year the people gathered cholla buds and prickly pear fruit, mesquite bean pods a...