Мохаве (племя)

Не следует путать с Могавки.

Два индейца мохаве, одетых в набедренные повязки, запад штата Аризона. Фото: Тимоти О'Салливан, 1871

Группа индейцев-мохаве. Фото: Тимоти О'Салливан, 1871

Джудит, 18-летняя девушка из племени мохаве. Эдвард Кёртис, около 1903

Женщина мохаве с ребёнком, несущая воду. Эдвард Кёртис, 1908

Мохаве, англ. Mohave/Mojave, самоназвание Aha macave, букв. «(живущие) вдоль воды» — племя индейцев, проживающее в настоящее время в двух резервациях на реке Колорадо.

Пережившие геноцид 19 века потомки некогда большого племени проживают в двух индейских резервациях (или в их окрестностях) у реки Колорадо. Резервация Форт-Мохаве занимает части штатов Калифорния, Аризона и Невада, а резервация Колорадо-Ривер занимает части штатов Калифорния и Аризона. В последней, наряду с мохаве, проживают индейцы из племён чемеуэви, хопи и навахо.

Индейские резервации Колорадо-Ривер и Форт-Мохаве были основаны в 1865 и 1870 годах соответственно. Обоим резервациям предоставлено преимущественное право на воды реки Колорадо, которые используются для ирригационного земледелия. Хотя четыре группы семей в резервации Колорадо-Ривер в настоящее время представляют собой общую административно-политическую единицу, Индейские племена реки Колорадо, каждая из групп продолжает сохранять собственные традиции, религиозные обряды и культурные особенности.

Штаб-квартира, библиотека и музей объединённых племён находятся в г. Паркер, штат Аризона. В последнюю неделю сентября с четверга по субботу проводится празднование Национальных индейских дней. Также ежегодно, в первые выходные декабря, проводится Общеиндейское родео.

Изучению культуры мохаве посвящено свыше десятка книг известного психоаналитика и этнолога Жоржа Деверё.

Земли предков

До того, как мохаве капитулировали перед американскими войсками, их земли простирались от Чёрного каньона в Колорадо и до долины Квечан, где начинались земли других племён. С точки зрения современных топонимов, северные границы их земель находились в районе Гуверовской дамбы, а южные — в 160 км южнее, за Паркеровской дамбой.

Религия

Мохаве верили в бога-творца Мутавилья, который дал им их имена и заповеди, и в его сына Mastamho, who gave them the river and taught them how to plant. They were mainly farmers who planted in the overflow of the untamed river, following the age-old customs of the Aha macave.

Язык

Основная статья: Мохаве (язык)

Язык мохаве относится к речной юманской ветви семьи юма-кочими. Он сомтоит из 10 различных наречий и диалектов, а носители языка проживают на территории от Нижней Калифорнии и северной Соноры in Mexico, to southern California and western Arizona in the United States.

Поле европейского завоевания

In mid-April, 1859, United States troops of the Expedition of the Colorado, led by Lieutenant Colonel William Hoffman, moved upriver into Mojave country, with the well-publicized objective of establishing a military post on the river to protect east-west emigrants from attack by Mojave Indians. By that time, white immigrants and settlers had begun to encroach on Mojave lands, sometimes violently, and members of the clans had been defending their territory similarly. Hoffman sent couriers among the tribes, warning that the post would be gained by force if they or their allies chose to resist. Instead, it was a bloodless occupation. The Mojave warriors withdrew as Hoffman’s formidable armada approached and the expedition posted camp near what would later become Fort Mojave.

Hoffman immediately ordered the Mojave men to assemble at the armed stockade adjacent to his headquarters and two days later, on April 23, 1859, clan leaders came as ordered to hear Hoffman’s terms of peace. Hoffman gave them the choice of submission or extermination. They chose peace. At that time, the Mojave had an old culture that had been passed down the centuries unadulterated by the few parties of white men who had traveled through their country. Twenty-two totemic clans existed then among a Mojave population estimated to be about four thousand in number.

During most of the period of military occupation, the Fort Mojaves were technically under the jurisdiction of the Department of the Interior. «Legally» they belonged on the Colorado River Reservation after it was established in 1865. However, they refused to leave their ancestral homes in the Mojave Valley, the War Department declined to try to force them onto the reservation, and the Indian Agent there was unable to supervise them. Whatever actual supervision or control they had come from the commanders at Fort Mojave. As long as Fort Mojave was garrisoned by the War Department, the Fort Mojaves, if peace abiding, were relatively free to follow their old tribal ways unmolested. This state of affairs came to an end in the midsummer of 1890 when the War Department withdrew its troops and transferred the post to the Department of the Interior.

Beginning in August, 1890, the Department of the Interior forced native children living on reservations into reservation schools to learn to speak, write, and read English. Fort Mojave was converted into a boarding school for Fort Mojave and other «non-reservation» Indians. Until 1931, forty-one years later, all Fort Mojave boys and girls between the ages of six and eighteen were compelled to live at this school or attend an advanced Indian school remote from Fort Mojave.

This was the era of de-Indianizing Indians, breaking up tribal ties, rooting out Indian beliefs, customs and native tongue, and civilizing them after the patterns of white men. At the school the children and youth were transformed, outside, into facsimiles of white children of their day—haircuts, clothing, habits of eating, sleeping, toiletry, manners, industry, language, and so on. They were forbidden to use their own language, as with most other native ways which were also prohibited and punished. Five lashes of the whip was the penalty for the first offense of speaking in their native tongue. Corporal punishment of children scandalized Mojaves who did not discipline their children with whips and straps.

Their English names were assigned to them by the administrators of the reservations' school systems. These names were registered with the Department of the Interior as members of two tribes, the Mojave Tribe on the Colorado River Reservation and the Fort Mojave Indian Tribe on the Fort Mojave Indian Reservation. This arbitrary naming and division was done for purpose of appropriating and reallocating their ancestral lands. It does not reflect the old Mojave family system. The word 'tribe' itself, similarly, is not an Aha macave word, but some modern Aha macave do use it to describe their family.

Численность

Estimates for the pre-contact populations of most native groups in California have varied substantially. (See Population of Native California.) The Franciscan missionary-explorer Francisco Garcés estimated the Mohave population in 1776 as 3,000 (Garcés 1900(2):450). Alfred L. Kroeber (1925:883) also put the 1770 population of the Mohave at 3,000.

Kroeber estimated the population of the Mohave in 1910 as 1,050.

Sherer’s research revealed that in 1963, the population of Fort Mojaves was 438 and that of the Colorado River Reservation approximately 550.

По состоянию на 1965 г. количество мохаве составляет около 1000 человек. Из всех древних кланов выжило только 18.

Ссылки

• Colorado River Indian Tribes Public Library/Archive
• History of the Mohave from a National Park site
• NPR audio documentary about Creation Songs of the Mohave people

Литература

• Devereux, George. 1935. «Sexual Life of the Mohave Indians», unpublished Ph.D. Dissertation, Department of Anthropology, University of California.
• Devereux, George. 1937. «Institutionalized Homosexuality of the Mohave Indians». Human Biology 9:498-527.
• Devereux, George. 1939. «Mohave Soul Concepts». American Anthropologist 39:417-422.
• Devereux, George. 1939. «Mohave Culture and Personality». Character and Personality 8:91-109, 1939.
• Devereux, George. 1938. "L’envoûtement chez les Indiens Mohave. Journal de la Société des Americanistes de Paris 29:405-412.
• Devereux, George. 1939. «The Social and Cultural Implications of Incest among the Mohave Indians». Psychoanalytic Quarterly 8:510-533.
• Devereux, George. 1941. «Mohave Beliefs Concerning Twins». American Anthropologist 43:573-592.
• Devereux, George. 1942. «Primitive Psychiatry (Part II)». Bulletin of the History of Medicine 11:522-542.
• Devereux, George. 1947. «Mohave Orality». Psychoanalytic Quarterly 16:519-546.
• Devereux, George. 1948. The Mohave Indian Kamalo:y. Journal of Clinical Psychopathology.
• Devereux, George. 1950. «Heterosexual Behavior of the Mohave Indians». Psychoanalysis and the Social Sciences 2(1):85-128.
• Devereux, George. 1948. «Mohave Pregnancy». Acta Americana 6:89-116.
• Fathauer, George, H.. 1951. «Religion in Mohave Social Structure», The Ohio Journal of Science, 51(5), September 1951, pp. 273—276.
• Forde, C. Daryll. 1931. «Ethnography of the Yuma Indians». University of California Publications in American Archeology and Ethnology 28:83-278.
• Garcés, Francisco. 1900. On the Trail of a Spanish Pioneer: The Diary and Itinerary of Francisco Garcés. Edited by Elliott Coues. 2 vols. Harper, New York. (on-line)
• Hall, S. H. 1903. «The Burning of a Mohave Chief». Out West 18:60-65.
• Hodge, Frederick W. (ed.) «Handbook of the American Indians North of Mexico» (2 vols., Washington, D.C., 1917), I, 919
• Ives, Lt. Joseph C. 1861. «Report Upon the Colorado River of the West». 36th Cong., 1st Sess., Senate Exec. Doc. Pt. I, 71. Washington, D.C.
• Kroeber, A. L. 1925. Handbook of the Indians of California. Bureau of American Ethnology Bulletin No. 78. Washington, D.C.
• Sherer, Lorraine Miller. 1965. «The Clan System of the Fort Mojave Indians: A Contemporary Survey.». Southern California Quarterly 47(1):1-72. Los Angeles, California.
• Sherer, Lorraine M. 1966. «Great Chieftains of the Mohave Indians». Southern California Quarterly 48(1):1-35. Los Angeles, California.
• Sherer, Lorraine M. 1967. «The Name Mojave, Mohave: A History of its Origin and Meaning». Southern California Quarterly 49(4):1-36. Los Angeles, California.
• Sherer, Lorraine M. and Frances Stillman. 1994. «Bitterness Road: The Mojave, 1604—1860». Ballena Press. Menlo Park, California.
• Stewart, Kenneth M. 1947. «An Account of the Mohave Mourning Ceremony». American Anthropologist 49:146-148.
• Whipple, Lt. Amiel Weeks. 1854. «Corps of Topographical Engineers Report». Pt. I, 114.
• White, Helen C. 1947. Dust on the King’s Highway. Macmillan, New York.
• Report of the Secretary of the Interior, 1890—1891, II, vi
• Reports of the Secretary of the Interior, 1891—1930, containing the annual reports of the superintendents of the Fort Mojave School from 1891 through 1930.