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The NBA legend's stirring account of a season spent coaching, mentoring, and learning from a unique high school basketball team. Author events.
A group of teenage friends encounter tribal legends from stories told through generations of their people from long ago to present day. They spend a summer of fun and excitement. It then leads to fear and death, but they learn a lesson about humanity and tradition.
“Perry undertakes the enormous task of analyzing the historical workings of the reservation system, using the San Carlos Apache as a case study.” —The American Historical Review “Indian reservations” were the United States’ ultimate solution to the “problem” of what to do with native peoples who already occupied the western lands that Anglo settlers wanted. In this broadly inclusive study, Richard J. Perry considers the historical development of the reservation system and its contemporary relationship to the American state, with comparisons to similar phenomena in Canada, Australia, and South Africa. The San Carlos Apache Reservation of Arizona provides the lens through which Perry views reservation issues. One of the oldest and largest reservations, its location in a minerals- and metals-rich area has often brought it into conflict with powerful private and governmental interests. Indeed, Perry argues that the reservation system is best understood in terms of competition for resources among interest groups through time within the hegemony of the state. He asserts that full control over their resources—and hence, over their lives—would address many of the Apache’s contemporary economic problems.
As in many Native American communities, people on the San Carlos Apache reservation in southeastern Arizona have for centuries been exposed to contradictory pressures. One set of expectations is about conversion and modernizationÑspiritual, linguistic, cultural, technological. Another is about steadfast perseverance in the face of this cultural onslaught. Within this contradictory context lies the question of what validates a sense of Apache identity. For many people on the San Carlos reservation, both the traditional calls of the Mountain Spirits and the hard edge of a country, rock, or reggae song can evoke the feeling of being Apache. Using insights gained from both linguistic and musical practices in the communityÑas well as from his own experience playing in an Apache country bandÑDavid Samuels explores the complex expressive lives of these people to offer new ways of thinking about cultural identity. Samuels analyzes how people on the reservation make productive use of popular culture forms to create and transform contemporary expressions of Apache cultural identity. As Samuels learned, some popular songsÑsuch as those by Bob MarleyÑare reminiscent of history and bring about an alignment of past and present for the Apache listener. Thinking about Geronimo, for instance, might mean one thing, but "putting a song on top of it" results in a richer meaning. He also proposes that the concept of the pun, as both a cultural practice and a means of analysis, helps us understand the ways in which San Carlos Apaches are able to make cultural symbols point in multiple directions at once. Through these punning, layered expressions, people on the reservation express identities that resonate with the complicated social and political history of the Apache community. This richly detailed study challenges essentialist notions of Native American tribal and ethnic identity by revealing the turbulent complexity of everyday life on the reservation. Samuels's work is a multifaceted exploration of the complexities of sound, of language, and of the process of constructing and articulating identity in the twenty-first century.
WHITE PAINTED WOMAN appears in ancient myths of the Chiricahua Apaches as the virgin mother of the people and the origin of women's ceremonies. Such Chiricahua myths and traditions have closely prescribed the roles of women in relation to their husbands and children, to relatives and extended families, and to the band or tribe. One of those roles is to safeguard and hand on to the next generation the lore and customs of the people. In this way, Chiricahua women have served as safekeepers of a heritage that is now endangered. For more than a decade, H. Henrietta Stockel has moved with remarkable freedom and intimacy among the Chiricahuas, especially in the women's friendship circles. With their permission and even blessing, she has observed and recorded aspects of their traditional culture that otherwise might be lost to history. Chiricahua Apache Women and Children, written in a familiar, personal style, focuses on the duties and experiences of historical Chiricahua Apache women and the significant influences they have exerted within the family and the tribe at large. After beginning with a look at creation myths, Stockel turns to family patterns and roles. She describes in detail the puberty ceremony she has repeatedly witnessed, a ceremony little known by those outside the band. Stockel looks also at the alternative lifestyle, also culturally prescribed, of four women warriors. She concludes with Mildred Cleghorn, a contemporary "woman warrior" who was chairperson of the Fort Sill Chiricahua/Warm Springs Apache Tribe in Oklahoma for nearly twenty years and who was also Stockel's close friend and "Apache mother". Beautifully complemented with thirty-two black-and-whiteillustrations of women, children, and family life, Chiricahua Apache Women and Children offers a vivid glimpse into traditional Chiricahua Apache women's lifestyles.
"Through the stories of the elders, he also learned how this way of life had changed since their capture, as many of the traditional ways of the Chiricahuas were altered or lost in the ensuing decades after Geronimo's people surrendered to the U.S. Army in 1886. Decades of incarceration followed - first in Florida, then in Alabama, and finally in Oklahoma. More than half died in hot, humid prison camps because the Chiricahuas had no inborn resistance to the virulent diseases brought to North America by Europeans. Then in 1913, with fewer than three hundred left, the Chiricahuas were released and received land allotments near their last prison site, Fort Sill, or on the Mescalero Apache Reservation where Ove arrived thirty-five years later."--BOOK JACKET.
Cultural anthropologist Keith H. Basso (1940–2013) was noted for his long-term research of the Western Apaches, specifically those from the modern community of Cibecue, Arizona, the site of his ethnographic and linguistic research for fifty-four years. One of his earliest works, The Cibecue Apache, has now been read by generations of students. It captures the true character of Apache culture not only because of its objective analyses and descriptions but also because of the author’s belief in allowing the people to speak for themselves. Basso learned their language, became a trusted friend and intimate, and returned to the field often to gather data, participate, and observe. Basso’s goal in this now-classic work is to describe Cibecue Apache perceptions, experiences, conflicts, and indecision. A primary aim is to depict portions of the Western Apache belief system, especially those dealing with the supernatural. Emphasis is also given to the girls’ puberty ceremony, its meaning and functions, as well as modern Apache economic and political life.
"Ingstad traveled to Canada, where he lived as a trapper for four years with the Chipewyan Indians. The Chipewyans told him tales about people from their tribe who traveled south, never to return. He decided to go south to find the descendants of his Chipewyan friends and determine if they had similar stories. In 1936 Ingstad arrived in the White Mountains and worked as a cowboy with the Apaches. His hunch about the Apaches' northern origins was confirmed by their stories, but the elders also told him about another group of Apaches who had fled from the reservation and were living in the Sierra Madres in Mexico. Ingstad launched an expedition on horseback to find these "lost" people, hoping to record more tales of their possible northern origin but also to document traditions and knowledge that might have been lost among the Apaches living on the reservation.".
Once Indians had private property, reformers reasoned, they would practice agriculture and eventually adopt "American" economic and natural rules."--BOOK JACKET.
Through 70 color photographs & accompanying text, the author relates the sacred rites by which an Apache girl becomes a woman.