...Janneli F. Miller References Deimel Claus 1985 “ Die Peyoteheilung der Tarahumara .” Schreibheft , no. 25 : 155 – 63 . Kummels Ingrid 2007 Land, Nahrung und Peyote: Soziale Identität von Rarámuri und Mestizen nahe der Grenze USA–Mexiko . Berlin : Reimer...

... the gendered nature of religious space and performance and concludes that “the boundaries between the secular and sacred, the intimate and the pub- lic, and indoor and outdoor spaces, were translucent and porous” (238). Using examples of Rarámuri and O’odham exchanges with Christian cos- mology, she...

... the gendered nature of religious space and performance and concludes that “the boundaries between the secular and sacred, the intimate and the pub- lic, and indoor and outdoor spaces, were translucent and porous” (238). Using examples of Rarámuri and O’odham exchanges with Christian cos- mology, she...

... the gendered nature of religious space and performance and concludes that “the boundaries between the secular and sacred, the intimate and the pub- lic, and indoor and outdoor spaces, were translucent and porous” (238). Using examples of Rarámuri and O’odham exchanges with Christian cos- mology, she...

... the gendered nature of religious space and performance and concludes that “the boundaries between the secular and sacred, the intimate and the pub- lic, and indoor and outdoor spaces, were translucent and porous” (238). Using examples of Rarámuri and O’odham exchanges with Christian cos- mology, she...

... the gendered nature of religious space and performance and concludes that “the boundaries between the secular and sacred, the intimate and the pub- lic, and indoor and outdoor spaces, were translucent and porous” (238). Using examples of Rarámuri and O’odham exchanges with Christian cos- mology, she...

... the gendered nature of religious space and performance and concludes that “the boundaries between the secular and sacred, the intimate and the pub- lic, and indoor and outdoor spaces, were translucent and porous” (238). Using examples of Rarámuri and O’odham exchanges with Christian cos- mology, she...

... the gendered nature of religious space and performance and concludes that “the boundaries between the secular and sacred, the intimate and the pub- lic, and indoor and outdoor spaces, were translucent and porous” (238). Using examples of Rarámuri and O’odham exchanges with Christian cos- mology, she...

... the gendered nature of religious space and performance and concludes that “the boundaries between the secular and sacred, the intimate and the pub- lic, and indoor and outdoor spaces, were translucent and porous” (238). Using examples of Rarámuri and O’odham exchanges with Christian cos- mology, she...

... the gendered nature of religious space and performance and concludes that “the boundaries between the secular and sacred, the intimate and the pub- lic, and indoor and outdoor spaces, were translucent and porous” (238). Using examples of Rarámuri and O’odham exchanges with Christian cos- mology, she...

... the gendered nature of religious space and performance and concludes that “the boundaries between the secular and sacred, the intimate and the pub- lic, and indoor and outdoor spaces, were translucent and porous” (238). Using examples of Rarámuri and O’odham exchanges with Christian cos- mology, she...

... the gendered nature of religious space and performance and concludes that “the boundaries between the secular and sacred, the intimate and the pub- lic, and indoor and outdoor spaces, were translucent and porous” (238). Using examples of Rarámuri and O’odham exchanges with Christian cos- mology, she...

... the gendered nature of religious space and performance and concludes that “the boundaries between the secular and sacred, the intimate and the pub- lic, and indoor and outdoor spaces, were translucent and porous” (238). Using examples of Rarámuri and O’odham exchanges with Christian cos- mology, she...

... the gendered nature of religious space and performance and concludes that “the boundaries between the secular and sacred, the intimate and the pub- lic, and indoor and outdoor spaces, were translucent and porous” (238). Using examples of Rarámuri and O’odham exchanges with Christian cos- mology, she...

... the gendered nature of religious space and performance and concludes that “the boundaries between the secular and sacred, the intimate and the pub- lic, and indoor and outdoor spaces, were translucent and porous” (238). Using examples of Rarámuri and O’odham exchanges with Christian cos- mology, she...

... the gendered nature of religious space and performance and concludes that “the boundaries between the secular and sacred, the intimate and the pub- lic, and indoor and outdoor spaces, were translucent and porous” (238). Using examples of Rarámuri and O’odham exchanges with Christian cos- mology, she...

... the gendered nature of religious space and performance and concludes that “the boundaries between the secular and sacred, the intimate and the pub- lic, and indoor and outdoor spaces, were translucent and porous” (238). Using examples of Rarámuri and O’odham exchanges with Christian cos- mology, she...

... a similar point when he argues that much of what has been written about the marginalization, integration, impoverishment, and political powerless- ness of the Rarámuri, even what has been written by progressives trying to ‘‘help...

... a similar point when he argues that much of what has been written about the marginalization, integration, impoverishment, and political powerless- ness of the Rarámuri, even what has been written by progressives trying to ‘‘help...

... a similar point when he argues that much of what has been written about the marginalization, integration, impoverishment, and political powerless- ness of the Rarámuri, even what has been written by progressives trying to ‘‘help...