In the village of Kirare, in Mexico's Copper Canyon, a Tarahumara man helps his wife with her chores. The California Native has been a leader in tours to Copper Canyon for almost 30 years.

Anthropologist Carl Lumholtz predicted that the Tarahumara Indians would disappear within a century. A hundred years later, these gentle people, who inhabit Mexico’s Copper Canyon, continue to be the most populous indigenous group in northern Mexico.

Spanish explorers had entered the Sierra Madre Mountains by the mid-16th century. Gold and silver were soon discovered and mines began operating. The Indians were pressed into the labor force, often enduring the harshest conditions.

The Jesuits established their first mission pueblo in 1611. Although many attempted to ease the burden of the Indians, a great deal of prejudice existed. An early Jesuit wrote, “They are inclined to idleness, drunkenness and other vices. They are ungrateful, dull and stupid…very cunning and alert in evil things…They have no sense of personal honor nor the honor of their daughters.”

Forced to live in artificially-created communities, the Indians were susceptible to a variety of diseases, and epidemics swept the area. As the demand for labor increased, the Spanish raided the mission pueblos. The Jesuits managed to protect some of their charges, but many Tarahumara fled, hiding deep in Copper Canyon. The expulsion of the Jesuits from the Americas, in 1767, ended their efforts to protect the Indians, and the Franciscans, who succeeded them, were not as effective.

Mexico attained independence in 1821 and soon established huge land grants in Tarahumara country. The Indians were uprooted again, and fled, often onto lands of other indigenous people. Fighting often resulted.

The Revolution of 1910-21 resulted in the re-creation of the pre-hispanic communal landholding system known as the ejido. The Tarahumara received some benefits from this, as much of this land has economic potential for lumbering, agriculture, and tourism. Around 60,000 Tarahumara still inhabit caves and simple dwellings in Copper Canyon.

The California Native has for many years assisted these people, donating clothing, school supplies and money. Some of our travelers have returned to volunteer in local clinics. Tourism is a positive factor, and visitors gain a new appreciation for these noble people who have survived and thrived despite Lumholtz’ dire predictions.

The races are organized by “Caballo Blanco,” a gringo who has for years lived among the Tarahumara, or Raramuri (the running people), of Copper Canyon. The race begins in the canyon-bottom town of Urique. The participants are  taken on hikes along the trails that will be the race course days later. On race day, almost the whole town gathers to cheer on the racers—both the gringos (a group that gets larger every year) and the local Tarahumara, wearing their very “technical” footware—thin sandals made from old tires. The course features three loops of 18, 22 and 10 miles of difficult terrain that begin and end in the town. In this year’s race, which was held on March 6, only two gringos finished in the top 10.

While the Raramuri run from their homes and caves in the mountains to Urique, many make their way to the race by way of Paraiso del Oso near Cerocahui, also a stop on California Native’s popular trips to Copper Canyon.

Father Verplancken was a Jesuit priest who first visited the Tarahumaras in the late 1950s. He saw a great need for health care for these Indians who inhabit this remote area of mountains and canyons. At the time their children had an alarmingly high mortality rate.

Verplancken put his ideas into action by starting a traveling health care facility, housed in a 4-wheel drive station wagon. He quickly discovered that a little help went a long way—one dollar’s worth of penicillin, for example, could treat hundreds of children.

The word spread and by 1964, Verplancken and his volunteers received enough donations to establish a small hospital in an old railroad warehouse. The demand for medical care was so great that some Tarahumaras walked three days from their remote villages to reach the hospital.

A major obstacle that both the town and the hospital faced was the lack of a dependable water supply. With the help of more donations, a pipeline was built from the nearest fresh water source, which was four miles away over extremely harsh terrain. Three handcrafted pumping stations had to be constructed to lift the water 600 feet up to the level of the town. For the first time, Creel and the hospital had a dependable supply of fresh water.

In the mid-1970s, plans were drawn for a more modern hospital. With the help of his nephew, who was studying architecture at the time, Verplancken designed what today is known as the clinic of Santa Teresita. This clinic was literally “hand-made.” Along with a dedicated group of volunteers, Father Verplancken quarried the stone, crafted the brick and cut the trees.

The clinic opened in 1979, and houses a seventy-bed hospital with x-ray and laboratory facilities, a pharmacy, dental facilities and an outpatient clinic.

After 52 years of service to the Tarahumara community, Father Verplanken died of cancer, but the clinic lives on.

Today, the clinic still depends on volunteers and donors. Over 90% of the services and medications are provided free of cost, and the remainder are provided to the local residents at a token fee.

Many guests on California Native Copper Canyon tours have visited the clinic and donated money, medicines and supplies. One woman, after returning from a recent trip, sent four sets of crutches that she purchased at a garage sale in the United States.

To begin to understand the Tarahumara ceremonies, one has to have a basic understanding of the Indians’ religion. Read our story about this unusual version of Catholicism practiced by these colorful cave-dwelling people.

A California Native guest purchases crafts from a Tarahumara weaver in Mexico

Visitors to the Copper Canyon area are always pleasantly surprised by the wide variety of craftsware and folk art available for purchase. The remote life and character of the Tarahumara Indians has fostered a tradition of crafts making as a part of their life-style.

While traveling through the region you will find very inexpensively priced baskets, belts, dolls, pottery and musical instruments.

The baskets are made out of the leaves of the agave as well as pine needles and range in size from tiny to large. Visitors purchasing baskets find that they can pack them one inside the other to conserve space during their trip. Once at home, the baskets of pine needles hold their scent of pine forests and become a wonderful reminder of the trip, and they are utilitarian as well as beautiful. The Tarahumara pottery is quite sturdy and is designed to be more functional then decorative.

Music is an important part of the Indians daily living and also plays an important roll in their ceremonies and festivals. Their musical instruments include violins, drums and wooden flutes. They learned the art of violin making from the Spaniards in the 18th century.

Carved wooden dolls dressed in typical Tarahumara fashion are for sale in a variety of sizes and portray the various activities of Tarahumara life—mothers wearing shawls while carrying babies on their backs, ladies weaving on hand-looms, and men carrying tools or musical instruments and wearing their traditional headgear.

Crafts can be purchased from the Indians who set up their merchandise on rocks along the trails and in all sorts of unlikely nooks and crannies. Crafts are also available in stores, and one that we recommend is the Mission Store in Creel, located right on the town square. Profits go to the hospital which serves the Tarahumara Indians.

California Native founder, Lee Klein, invites guests to join us for the spectacular ride on the Copper Canyon train.

A whistle blows, and a conductor shouts the Spanish equivalent of “All aboard.” The diesel engines rev up, people relax in their seats, and off they go on one of the most famous and spectacular rail trips in the Western Hemisphere—the Copper Canyon train trip.

Officially called the Chihuahua al Pacifico Railroad, the rail line runs 406 miles from Los Mochis, on the Gulf of California, to the inland City of Chihuahua. Enroute, the train passes through the incredibly scenic area of rugged mountains and deep canyons in Northern Mexico’s Sierra Madre Occidental.

The rail line was first conceived in 1872 as the Kansas City Topolobampo Railroad by an American entrepreneur named Albert Kinsey Owen. By building a railroad from Kansas City across Mexico to the Pacific Coast, he could shorten the distance of the existing route by half, saving over 400 miles. Agricultural products from the interior of the United States could be transported over this shorter route to Topolobampo Bay, a natural seaport, and then carried on by ship to the Orient and western South America.

Construction of the railroad began in 1885. The project faced numerous difficulties, including lack of funds, poor management, some of the most rugged country in North America, the Mexican Revolution, and the building of the Panama Canal.

The rail line was finally completed in November of 1961, almost 90 years from its conception. The trains never did make it all the way to Kansas, but by this time improvements in U.S. domestic transportation had eliminated the need. It did, however, open up one of the most remote areas of Mexico and is still the only method of reliable transportation through the western Sierra Madres.

In order to complete the route, 86 tunnels and 37 bridges were constructed, totaling almost eleven miles of tunnels and 2¼ miles of bridges. The train climbs 8000 feet, plunges into a series of canyons and clings to sheer rock walls. At one point along the route it makes a 360 degree loop. At another point it enters a tunnel, makes a 180 degree turn, and exits the tunnel with the canyon now on the opposite side of the train. The views made possible by this masterful engineering feat, considered to be one of the most outstanding achievements of railway engineering in the world, are truly spectacular.

Pack your bags and join us on this remarkable journey. Along with experiencing this spectacular train ride, you will meet the people who make this area of Northern Mexico their home, including the cave-dwelling Tarahumara Indians, who have managed to preserve their traditional life-style despite the encroachment of Spain, Mexico, and the coming of the railroad.

To begin to understand the Tarahumara ceremonies, one has to have a basic understanding of the Indians’ religion. The Tarahumara are outwardly Catholic, but their version of Catholicism is unlike any form we are familiar with.

In 1602, the Jesuits brought Christianity to the Indians, who adopted it, but interpreted and modified it to conform to their own customs and ideas. In 1767, King Charles III of Spain expelled the Jesuits from the New World, and the Tarahumara, on their own now, continued to develop their religious beliefs and rituals. Their resulting theology is as follows:

God is the father of the Tarahumara and is associated with the sun. His wife, the Virgin Mary, is their mother and is associated with the moon. God has an elder brother, the Devil, who is the uncle of the Indians. The Devil is the father of all non-Indians, whom the Tarahumara call chabóchi, “whiskered ones.” At death, the souls of the Tarahumara ascend to heaven while those of the chabóchi go to the bottommost level of the universe.

The well-being of the Tarahumara depends on their ability to maintain the proper relationship with God and the Devil. God is benevolent, but they must not fail to reward His attentions adequately. The Devil is the opposite, and will cause the Indians illness and misfortune unless they propitiate him with food. God is pleased by the dancing, chanting, feasting, and offerings of food and corn beer, that are a part of all Tarahumara religious festivals. The Devil is also pleased because the Indians bury food for him at these fiestas.

Of all the religious ceremonies throughout the year, The Easter celebrations are the most important. Hundreds of men, women, and children converge on the local church from villages as far away as fifteen miles. These celebrations are for socializing and having a good time, but the Indians also expect their efforts to please God so that He will give them long lives, abundant crops, and healthy children.

The Easter rituals concern the relationship between God and the Devil. Although God and the Devil are brothers, and occasionally get along, the Devil is usually bent on destroying God. Most of the time God fends the Devil off.

But each year, immediately prior to Holy Week, the Devil succeeds by trick or force in rendering God dangerously vulnerable. The Easter ceremonies are intended to protect and strengthen God so that He can prevent the Devil from destroying the world.

Each of the men and boys of the community takes part in the ceremonies as a member of one of two groups. The first group, the Pharisees, are the Devil’s allies, and carry wooden swords, painted white with ochre designs. The second group, the Soldados, the Soldiers, are allied with God, and carry bows and arrows.

The celebrations begin on the Saturday prior to Palm Sunday, with speeches and ritualized dances. The Pharisees, their bodies smeared with white earth, and the Soldados dance to the beating of drums and the melody of reed whistles. About midnight, a mass is held in the church. Shortly after sunrise, bowls of beef stew, stacks of tortillas and tamales and bundles of ground, parched maize, are lifted to the cardinal directions, allowing the aroma to waft heavenward to be consumed by God. The food is then distributed among the people. At mid-morning the Soldados and Pharisees set up wooden crosses marking the stations of the cross, a mass is held, and the priest leads a procession around the churchyard, with the participants carrying palm branches.

Three days later, on Holy Wednesday, the ceremonies resume, and for the next three days there are processions around the church. The point of the processions is to protect the church and, by extension, God and God’s wife.

On the afternoon of Good Friday, the Pharisees appear with three figures made of wood and long grasses representing Judas, Judas’s wife, and their dog. To the Indians, Judas is one of the Devil’s relatives, and they call him Grandfather and his wife Grandmother. Judas and his wife wear Mexican-style clothing and display their oversized genitalia prominently. The Pharisees and Soldados parade the figures around the church, dancing before them. The Pharisees then hide the figures away for the night.

On Saturday morning, the Soldados and Pharisees engage in wrestling matches, battling symbolically for control of Judas. The Soldados then take possession, shoot arrows into the three figures and set them afire. The people retire to continue the celebrations at the many tesguino drinking parties.

The first people to mine the ore were the Spaniards, in 1632. Over the centuries, hundreds of mines were worked, peaking at the end of the 19th century when 20 million ounces of silver were extracted from the mines at Batopilas, making Copper Canyon one of the richest silver mining areas in the world.

The longest term residents of the canyon are the Tarahumara Indians. No one knows how long they have lived here, but archaeologists have found artifacts of people living in the area around 3000 years ago.

Francisco Vasquez de Coronado’s expedition, which passed through the Sierra Madres in 1540, in search of the legendary Seven Golden Cities of Cibola, may have been the first contact between the Tarahumara and Europeans.

Then, in 1607, the Jesuits established the first of their 29 missions to be built in the canyons and introduced the Tarahumara to Catholicism, domestic animals and the plow. When the Spaniards discovered the rich mineral wealth in the canyons, they forced the Indians to work as slaves in the mines. This led to many bloody revolts throughout the 17th century.

The influence of the Jesuits came to a halt in 1767 when the King of Spain expelled their order from the New World. The Franciscans took over from the Jesuits, but the Indians were pretty much left alone until the Jesuits returned in 1900.

Today the Tarahumara number around 50,000. They live in caves and small cabins and practice subsistence farming. The majority practice a form of Catholicism liberally intermixed with their traditional beliefs and ceremonies. Among the peoples of North America, they are considered to be the least touched by modern civilization and the most unmixed of any of the Indian tribes of Mexico.

I first became aware of Copper Canyon about twenty-five years ago when a travel writer friend of mine returned from a journey to Northern Mexico.

“Lee, you have to go to Copper Canyon,” he insisted. “It’s magnificent!!” After seeing his slides I became excited and put together our first Copper Canyon trip. Since then, we have introduced thousands of people to this beautiful area of mountains, rivers and canyons, and the unique people who make it their home.

We are met by Doug Rhodes, a smiling cowboy who boldly exclaims, “I’m glad y’all made it. Welcome to the Paraiso Del Oso.”

Doug is the owner and founder of the lodge, located halfway between the town of Bahuichivo and the farming village of Cerocahui. Established in 1679, Cerocahui now has around 600 inhabitants, mostly Tarahumara Indians and mestizos.

Doug, or “Diego” as he is referred to in Mexico, was once a tour guide in Copper Canyon. As he tells it, he became so frustrated by the region’s lack of reliable hotels, that he searched until he found a remote spot ideal for exploring the area’s rich flora, fauna, and natural history. Here he built his lodge and ranch.

Born in a rural Ohio farming community, Doug has followed many diverse paths. He was an army sergeant, a NASA electrical technician, an editor, a deputy sheriff, a bodyguard, and now an inn keeper. His greatest passion is horses—he owns at least a dozen, and he brags that they are the best trained and equipped in Northern Mexico.

Diego is married to Ana Maria Chavez Gutierrez, a native Cerocahuian, whose family has a long and rich history in the area. Her grandfather was a famous miner who fought alongside Pancho Villa in the Mexican Revolution.

Diego and Ana contribute much to the area, furnishing outreach services to local Tarahumara families, and other community services including an annual Christmas party for local children.

At the Paraiso, guests can hike, ride horses, bike, explore historical towns, go birding, or just settle down with a good book in front of the large fireplace, sip a margarita, and relax.

I arrive in Batopilas after an exhilarating drive down the winding dirt road from the mountain town of Creel and make my way over to the Plaza de la Constitución to find the sandal maker. His door is closed and the tools covering the two wooden workbenches in front of his house lie dormant. As with many things in Mexico, I must wait.

After dinner I return to find Che working under the harsh light of a bare incandescent bulb. He wears a white shirt with the words “Austin, TX” embroidered on the breast. The lines etched in his face reflect the rugged contours of the canyon in which he lives. I tell him that I want to buy a pair of his sandals. He measures my feet with a trained eye and says definitively, “Ocho.” He asks if I can come back tomorrow. I tell him I will return around noon, and he nods his assent. With that, I am off. No deposit, no order form…he doesn’t even know my name. It is comforting to know some people still operate on trust. Perhaps it is the result of living in a place where time moves very slowly.

Che was born in Batopilas in 1934 and has lived in the same house for all of his 72 years. He makes his living as a leatherworker and is a master of the craft. Fifteen years ago he started making the unique Tarahumaran huaraches, and he is the only person in Batopilas who makes them.

The huaraches worn by the Tarahumara Indians, a sturdy people native to the Copper Canyon area, are rather simple sandals. The soles are made of old tires; the pair made for me still includes some white letters indicating that they are “All Terrain” sandals. A leather footbed is glued to the rubber with what looks like Che’s own homemade glue. What makes the Tarahumaran huaraches so distinct from other sandals is a very clever lacing system. A single leather strap per sandal, originating between the big and index toes, is threaded through two holes cut into the sole to create support for the heel. The strap is then wrapped around the ankle three times before being tied to itself by the heel. The result is a very comfortable, stable sandal. In fact, the Tarahumara, considered to be the greatest long-distance runners in the world, chose their traditional huaraches over high-tech running shoes as they ran to first, second and fifth place finishes at the Leadville Trail 100, a high-altitude ultra-marathon in the Colorado Rockies. These are simple, sturdy and functional footwear.

I return the following day at noon and find Che playing with his grandchildren outside of his house. He retrieves the bottoms of my sandals and asks me to wait while he assembles the straps. Using an old blade, he removes the hard surface from the straps with an assured steadiness acquired from years of working in this medium. The trimming ensures that the leather against the feet will be soft and comfortable. As he works, he asks me where I am from. When I say Los Angeles, he asks, “Hollywood?” I tell him that I live very close to Hollywood, and he disappears into his house, returning with a stack of photos showing him at, of all places, Universal Studios Hollywood. A few years ago he went to California to visit his daughter who lives there, and I wonder if he felt as far from home as I do here in the bottom of a canyon in Mexico.

Che finishes his work and begins the tutorial. He ties my right sandal for me, going through the motions very slowly to ensure that I understand how it’s done. I find them to be much more comfortable than I had anticipated, and they fit perfectly. “¿Bueno?” he asks. “Muy bueno,” I respond. We shake hands, his skin almost as tough as the leather with which he works, and I stride off in my new huaraches. With every step, they will serve as reminders of this old-fashioned craftsman plying his trade in this beautiful village in the bottom of the Copper Canyon.

Kevin Maddaford