THE SERI INDIANS
BY
W J McGEE

Seventeenth Annual Report of the Bureau of American Ethnology to the Secretary of the Smithsonian Institution, 1895-96, Government Printing Office, Washington, 1898, pages 1—344*

Contents

Illustrations

THE SERI INDIANS
By W J McGEE

INTRODUCTION

Salient Features

Something has been known of the Seri Indians (Seris, Ceris, Ceres, Heris, Tiburones) since the time of Coronado, yet they remain one of the least-studied tribes of North America. The first systematic investigation of the tribe was made in the course of expeditions by the Bureau of American Ethnology in 1894 and 1895; it was far from complete.

The Seri Indians are a distinctive tribe in habits, customs, and language, inhabiting Tiburon island in Gulf of California and a limited adjacent area on the mainland of Sonora (Mexico). They call themselves Kun-kaak or Kmike: their common appellation is from the Opata, and may be translated “spry”. Their habitat is arid and rugged, consisting chiefly of desert sands and naked mountain rocks, with permanent fresh water in only two or three places; it is barred from settled Sonora by a nearly impassable desert. Two centuries ago the population of the tribe was estimated at several thousands, but it has been gradually reduced by almost constant warfare to barely three hundred and fifty, of whom not more than seventy-five are adult males, or warriors.

The Seri men and women are of splendid physique; they have fine chests, with slender but sinewy limbs, though the hands and especially the feet are large; their heads, while small in relation to stature, approach the average in size; the hair is luxuriant and coarse, ranging from typical black to tawny in color, and is worn long. They are notably vigorous in movement, erect in carriage, and remarkable for fleetness and endurance.

The Seri subsist chiefly on turtles, fish, mollusks, water-fowl, and other food of the sea; they also take land game, and consume cactus fruits, mesquite beans, and a few other vegetal products of their sterile domain. Most of their food is eaten raw. They neither plant nor cultivate, and are without domestic animals, save dogs which are largely of coyote blood.

The habitations of the Seri are flimsy bowers of cactus and shrubbery, sometimes shingled rudely with turtle-shells and sponges; in some cases these are in clusters pertaining to matronymic family groups; in other cases they are isolated, and are then often abandoned and reoccupied repeatedly, and are apparently common property of the tribe. The habitations afford some protection from sun and wind, but not from cold and wet, which are hardly known in winterless and nearly rainless Seriland.

The Seri clothing consists essentially of a kilt or skirt extending from waist to knees; sometimes a pelican-skin robe is worn as a blanket or mantle, and used also as bedding; the head and feet, as well as the bust and arms, are habitually bare, though a loose-sleeved wammus reaching not quite to the waist is sometimes worn. These garments were formerly woven of coarse threads or cords made from native vegetal fibers; the belt is generally of twisted human hair, of horse hair, of dressed deerskin, or of snake skin; the robe consists of four, six, or eight pelican skins sewed together with sinew. The pelican-skin robes are still used, though the aboriginal fabric is commonly replaced by cotton stuffs obtained through barter or plunder. Cords of human hair and skins of serpents are used for necklaces.

The sports and games of the Seri Indians include racing and dancing, and there are ceremonial dances at the girls’ puberty feasts, accompanying the rude music of improvised drums. Decoration is ordinarily limited to symbolic face-painting, which is seen especially among the females, and to crude ornamentation of the scanty apparel. A peculiar pottery is manufactured, and the pieces are sometimes decorated with simple designs in plain colors.

The bow and arrow are habitually used, especially in warfare, and turtles and fish are taken by means of harpoons, shafted with cane and usually tipped with bone, charred wood, or flotsam metal. The arrows are sometimes provided with chipped stone points, though the art of chipping seems to be accultural and shamanistic. The ordinary stone implements are used for crushing bone and severing sinew or flesh, and also for mulling seeds and other food substances; they are mere cobbles, selected for fitness, and retained only if their fitness is increased by the wear of use, after the manner of protolithic culture. Graceful balsas are made from canes, bound together with mesquite-fiber cords; and on these the people freely navigate the narrow but stormy strait separating Tiburon and the neighboring islets from the mainland. They make a distinctive pottery, which is remarkably light and fragile. Its chief use is carrying water to habitations (always located miles from the spring or tinaja) or on desultory wanderings. Shells are used for cups, and to some extent for implements. They have a few baskets, which are not greatly different from those made by neighboring tribes.

The modern Seri are loosely organized in a number of maternal groups or clans, which are notable for the prominence given to mother-right in marriage and for some other customs; and there are indications that the clan organization was more definite before the tribe was so greatly reduced. The leading clans are those of the Pelican, the chief tribal tutelary, and the Turtle, a minor tutelary. At present polygyny prevails, professedly and evidently because of the preponderance of females due to the decimation of warriors in battle; but both custom and tradition tell of former monogamy, with a suggestion of polyandry. The primary marriage is negotiated between the mothers of the would-be groom and the prospective bride; if the mother and daughter in the latter family look with favor on the proposal, the candidate is subjected to rigorous tests of material and moral character; and if these are successfully passed the marriage is considered complete, and the husband becomes a privileged and permanent guest in the wife’s household. Family feeling, especially maternal affection, is strong; but petty dissensions are common save when internal peace is constrained by external strife. The strongest tribal characteristic is implacable animosity toward aliens, whether Indian or Caucasian; certainly for three and a half centuries, and probably for many more, the Seri have been almost constantly on the warpath against one alien group or another, and have successfully stayed Spanish, Mexican, and American invasion. In their estimation the brightest virtue is the shedding of alien blood, while the blackest crime in their calendar is alien conjugal union.

The Seri vocabulary is meager and essentially local; the kinship terms are strikingly scanty, and there are fairly full designations for food materials and other local things, while abstract terms are few. Two or three recorded vocables seem to resemble those of the Yuman languages, while the numerals and all other known terms are distinct. The grammatic construction of Seri speech appears not to differ greatly from that of other tongues of Sonora and Arizona; it is highly complex and associative. The speech is fairly euphonious, much more so than that of the neighboring Papago and Yaqui Indians.

The Seri Indians appear to recognize a wide variety of mystical potencies and a number of zoic deities, all of rather limited powers. The Pelican, Turtle, Moon, and Sun seem to lead their thearchy. Creation is ascribed to the Ancient of Pelicans—a mythical bird of marvelous wisdom and melodious song—who first raised Isla Tassne, and afterward Tiburon and the rest of the world, above the primeval waters. Individual fetishes are used, and there is some annual ceremony at the time of ripening of cactus fruits, and certain observances at the time of the new moon. The most conspicuous ceremony is the girls’ puberty feast. The dead are clothed in their finest raiment, folded and fastened in small compass like Peruvian mummies, placed in shallow graves, and covered with turtle-shells, when the graves are filled with earth and heaped with stones or thorny brambles for protection against beasts of prey. Fetishes, weapons, and other personal belongings are buried with the body, as well as a dish of food and an olla of water, and there are curious customs connected with the place of sepulture. There is a weird, formal mourning for dead matrons, and suggestions of fear of or veneration for the manes.

Seriland is surrounded with prehistoric works, telling of a numerous population who successfully controlled the scant waters for irrigation, built villages and temples and fortresses, cultivated crops, kept domestic animals, and manufactured superior fictile and textile wares; but (save possibly in one spot) these records of aboriginal culture cease at the borders of Seriland. In their stead a few slightly worn pebbles and bits of pottery are found here and there, deeply embedded in the soil and weathered as by the suns of ages. There are also a few cairns of cobbles marking the burial places, and at least one cobble mound of striking dimensions but of unknown meaning; and there are a few shell-mounds, one so broad and high as to form a cape in the slowly transgressing shoreline (Punta Antigualla), and in which the protolithic implements and other relics are alike from the house-dotted surface to the tide level, 90 feet below.

The absence of relics of a superior culture, and the presence of Seri relics throughout deposits of high antiquity, suggest that the tribe is indigenous to Seriland; and this indication harmonizes with the peculiar isolation of the territory, the lowly culture and warlike habits of the people, the essentially distinct language, the singular marriage custom, and the local character of the beast-gods. And all these features combine to mark the Seri as children of the soil, or autochthones.

Recent Explorations and Surveys

Present knowledge of Seriland and its inhabitants is based primarily on the work of two expeditions by the Bureau of American Ethnology, conducted in 1894 and 1895, respectively; and, secondarily, on researches into the cartography and literature (descriptive, historical, and scientific) of the region. Both of the expeditions were projected largely for the purpose of making collections among little-known native tribes in the interests of the National Museum, and the general ethnologic inquiries were ancillary to this purpose.

The 1894 expedition was directed chiefly toward work among the Papago Indians in the vaguely defined territory known as Papagueria, lying south of Gila river and west of the Sierra Madre in southwestern Arizona and western Sonora (Mexico). Outfitting at Tucson early in October, the party moved southward, visiting the known Papago rancherias and seeking others, and thus defining the eastern limits of the Papago country. On the approach to the southern limits of the tribal range toward Rio Sonora, the evil repute of the Seri Indians sounded larger and larger, suggesting the desirability of scientific study of the tribe; and it was decided to attempt investigation. Accordingly the party was reorganized at Hermosillo, and, with the sanction of the Secretary of State and Acting Governor, Señor Don Ramón Corral, proceeded to Rancho San Francisco de Costa Rica, where a temporary Seri rancheria was found occupied by about sixty of the tribe, including subchief Mashém, who speaks Spanish. In this part of the work the expedition was accompanied by Señor Pascual Encinas, the owner of the rancho visited, and doubtless the best informed white man concerning the habits, customs, personnel, and habitat of the tribe. About a week was spent in intercourse with the occupants of the rancheria, when the studies were brought to an end through the illness of Señor Encinas, and the consequent necessity for return to Hermosillo. The expedition then proceeded northwestward and northward along a route so laid as to define the western limits of Papagueria proper, and reached Tucson near the end of the year. In addition to the leader, the party comprised Mr William Dinwiddie, photographer; José Lewis, Papago interpreter, and E. P. Cunningham, teamster. The outfit was furnished chiefly by Mr J. M. Berger, of San Xavier (near Tucson). On the visit to the Seri frontier the party was accompanied by Señor Encinas, Don Arturo Alvemar-Leon (who acted as Spanish interpreter), and two or three attachés of Molino del Encinas.1