Devereux] MOHAVE ETHNOPSYCHIATRY AND SUICIDE 309 



to empathize. A further cause of the Mohave Indian's leniency 

 toward the individual suicide is his basically nonlegalistic and person- 

 alized approach to individual differences, including even individual 

 quirks. 



The suicide of stillborn children is deplored, since it interferes 

 with the perpetuation of the tribe. The unborn child which is slow 

 to emerge from the womb is reminded of the mythical precedent 

 set by a deity, who, after refusing to be born, finally decided to emerge 

 from the womb, in order to set an example for future babies. The 

 reluctant unborn baby is therefore urged to set a similar example 

 for future generations, lest the tribe become extinct. 



The suicide of forcibly weaned babies is viewed somewhat more 

 critically. Tlie sick baby suffering from a weaning trauma is ad- 

 monished not to be jealous of its unborn sibling and not to begrudge 

 another Mohave the chance to be bom. 



The suicide of twins elicits a rather ambivalent reaction. On 

 the one hand, in accordance with the theory that twins are heavenly 

 visitors, the Mohave blame those who have offended the twins. On 

 the other hand, however, in accordance with the theory that twins are 

 acquisitive ghosts who return to earth for additional funeral gifts 

 and property, the Mohave blame twins for being overly sensitive 

 and demanding and admonish them to be more tolerant and patient. 



The symbolic social suicide of a man who marries his cousin is criti- 

 cized not so much because it is a form of suicide, but because such a 

 marriage disturbs the smooth functioning of the intratribal system 

 of kin and gens exogamy and also because it jeopardizes the survival 

 of the incestuous couple's entire extended kin. 



The willing victims of witches, who refuse to cooperate with their 

 therapists, are blamed for their foolish compliance with the wishes 

 of murderous witches. 



The vicarious suicide of witches is viewed as the inevitable conse- 

 quence of their personality makeup and of their nefarious activities. 

 Hence, persons not related to a slain witch sometimes overtly ex- 

 press their satisfaction over the slaying of the witch (Case 101). In 

 fact, whenever the guilt of the witch is generally accepted, his own 

 i relatives often refuse either to protect him or to avenge him. Thus, 

 the Mohave Indians' disapproval of such witches is not due prima- 

 rily to their vicarious suicidal behavior ; they are criticized for being 

 witches. On the other hand, when the slain shaman is not believed 

 to be a witch, he is sincerely pitied (Case 100) and his killers are 

 I condemned. An unjustly accused shaman, who commits suicide is, 

 [ likewise, pitied rather than blamed (Case 106) . 



I The suicidally motivated straying of senior warriors into enemy 

 territory is viewed as behavior compatible with the character struc- 



