Located in the west-central part of northern Michoacan, the powerful Tarascan empire managed to maintain its independence from the marauding Aztecs. At the time of the Conquest Tarascan civilization was a distinct version of the Mesoamerican culture of the Mexican Highlands. Although the main centre was in the Patzcuaro area, Tarascan speech and influence extended through the Chapala area probably as far as Guanajuato. Basically neutral, they refused to help the Aztecs in their final struggle against the Spanish invaders, a decision they were to regret later on. After a few clashes with Spaniards relations developed relatively peacefully. The peace was broken by the Spanish butcher Nuño de Guzman (1529), who tortured the Tarascan Caltzontzin (King), imposed heavy tribute on the people, and forced them to serve as porters. By this time it was too late for the Tarascans as well as the Aztecs.
These are some of the reasons we have so little information on pre-Hispanic Tarascan religion. However, we can get some idea of their religious concepts from the Spanish Relación de Michoacán (1539-1541), archaeological sites, and present day Tarascan religion. While little or nothing survives in formal ritual and belief systems, some references to the original religion and supernatural beings do survive in myths and tales. From these and other sources we can reconstruct at least an outline of pre-Hispanic Tarascan religion.
Influenced by the Chichimecas and the Nahuas, the Tarascans shared many religious rituals and concepts with other Mesoamerican groups. Their view of the universe was basically Nahuatl in conception and therefore characteristic of Mesoamerican religion in general. They practiced human sacrifice and self-mutilation. Blood was drawn from the ears and sprinkled on altars and offerings. Priests, who were not celibate, carried tobacco gourds on back as a sign of office. In addition to secular administrators and military commanders, a supreme high priest oversaw a complex temple hierarchy.
The Tarascans worshiped a large pantheon of gods, among them Curicaueri a fire god and the national patron, Cueravaperi, mother of the gods, and Xaratanga, the goddess of fertility and subsidence. Tarascan feasts and ceremonies followed a similar calendrical system as did the Aztecs and other Mesoamerican groups, with of course their own calendrical names and procedures.
The major influence on the Tarascans in the 16th century was Bishop Quiroga (1470?-1565), who tried to establish a new social and religious organization. This resulted in perhaps the quickest and most extensive acculturation process of any native group in Mexico. Subsequently, Tarascan society developed its own patterns based on these early influences.
It is said that Bishop Quiroga was sent into Michoacan to redress the wrongs done to the Indians by Nuño de Guzman. But of course repression of the native religion continued. The Inquisition Court at Valladolid, Yucatan, was set up to try Indians for heresy. For example, in July 12, 1702, a charge of idolatry was brought against Juan Diego by his wife who denounced her husband because he kept an alleged idol of stone or clay under the household altar.
The Main Catholic rituals centre around the church and the numerous fiestas involving the community, patron saints, and the local market. An integral part of this system is the Mayordomia, in which individuals have to take responsibility for certain ceremonial or secular duties as part of their community duty (cargo). This is a pre-Hispanic institution that has survived in strength to the present day. The Tarascans observe various types of cargo. Mayordomos are charged with minor cargos, such as the care of Our Lady of the Rosary and Captain of the Barrio, or major cargos involving care of the Cross or the Chapel of La Soledad. In general, the mayordomo is appointed for a set period to take care of a particular saint and the duties associated with that task. Also public secular rituals, such as house-roofing and weddings. Ceremonies are organized along the line of rituals as practiced elsewhere, but in most cases are quite conventional. Even the cabildo, a ceremonial organization of a more traditional nature, is intended merely to allot the care of the saints to the competing mayordomos. Today the Tarascans honour images of the Christian saints.
Tarascan religion today is a strong folk Catholicism, based on 16th and 17th century practices and beliefs introduced by the various missionary orders. The Tarascans lost their original religion but were spared the worst horrors of the Spanish Conquest.
