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The Seri Traditional Food System: Cultural Heritage, Dietary Change, and the (Re) Awakening of Dietary Resilience Among Coastal Hunter-Gatherers in the Mexican Northwest

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Coastal Heritage and Cultural Resilience

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Abstract

The Mexican northwest has experienced a tremendous change since European contact. Until the middle of the twentieth century, the Seri diet was based on seasonal consumption of wild edibles. The collection and consumption of such food products were culturally mediated by a lunation system that combined lunar phases and resource seasonality through a lexical-semantic construction that enabled people to use a series of complex environmental observations, such as the arrival of turtles or the presence and absence of certain stars. Modern Seris, descendants of hunter-gatherers and fishers, can still recall the annual food routes followed by their ancestors and the type of food consumption carried out throughout the year. In this article, we make use of participant observation, oral histories, casual conversations, and ethnographic data to explain the evolution of the Seri diet from European contact to present-day market-mediated consumption. We offer a discussion on the meager amount and shallow content of Seri food and diet along with a more important description of current food products—both native and introduced. We conclude the high plausibility of reviving the food practices by reappropriating the annual migration Seri’s routes embedded in ecological knowledge and oral tradition.

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Notes

  1. 1.

    For a deeper conversation on the mythification of hunter-gatherers and its use in moral humanity, see Sussman (1999).

  2. 2.

    To fully understand the debate over the earliest dating of Comcaac material culture, see Bowen (1976), Bowen (1983), and Bowen (2007).

  3. 3.

    Comcaac occupation of the Sonoran Coast and Tiburón Island is marked by the appearance of Seri eggshell pottery, formally known as Tiburón Plain pottery. Central coast archaeological culture has become synonymous with eggshell pottery.

  4. 4.

    Coined spontaneously by W.J. McGee while in the field (1896:94), the term Seriland perfectly suits the needs of those whose intentions are to pinpoint such a specific geocultural area.

  5. 5.

    Roberto Molina is a Comcaac collaborator.

  6. 6.

    http://lengamer.org/admin/language_folders/seri/user_uploaded_files/links/File/Textos/SeriTexts.htm.

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Acknowledgments

We would like to thank the people of Haxöl Iihom and Socaaix, who for years have supported our presence, field work, and many questions, some of which seemed truly pointless at times. We are grateful for the rich conversation and exchange of points of view we have shared with Dr. Julián Esparza (CIAD) since we first started thinking about this chapter. We are greatly in debt to Marina Chavez for her help with reference management and to Arli De Luca and Blanca Páramo for their thoughtful comments and observations. Finally, we thank our institutions, UNAM and ColMich, for supporting our research efforts.

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Hernández-Santana, G., Narchi, N.E. (2018). The Seri Traditional Food System: Cultural Heritage, Dietary Change, and the (Re) Awakening of Dietary Resilience Among Coastal Hunter-Gatherers in the Mexican Northwest. In: Price, L., Narchi, N. (eds) Coastal Heritage and Cultural Resilience. Ethnobiology. Springer, Cham. https://doi.org/10.1007/978-3-319-99025-5_7

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