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Frederick Webb Hodge remarked that the Eastern Apache tribe called the Mescaleros were “never regarded as so warlike” as the Apaches of Arizona. But the Mescaleros’ history is one of hardship and oppression alternating with wars of revenge. They were friendly to the Spaniards until victimized, and friendly to Americans until they were betrayed again. For three hundred years Mescaleros fought the Spaniards and Mexicans. They fought Americans for forty more, before subsiding into lethargy and discouragement. Only since 1930 have the Mescaleros been able to make tribal progress. C. L. Sonnichsen tells the story of the Mescalero Apaches from the earliest records to the modern day, from the Indian's point of view. In early days the Mescaleros moved about freely. Their principal range was between the Río Grande and the Pecos in New Mexico, but they hunted into the Staked Plains and southward into Mexico. They owned nothing and everything. Today the Mescaleros are American citizens and own their reservation in the Tularosa country of New Mexico. While the Mescalero Apaches still struggle to retain their traditions and bridge the gap between their old life and the new, their people have made amazing progress.
Frederick Webb Hodge remarked that the Eastern Apache tribe called the Mescaleros were “never regarded as so warlike” as the Apaches of Arizona. But the Mescaleros’ history is one of hardship and oppression alternating with wars of revenge. They were friendly to the Spaniards until victimized, and friendly to Americans until they were betrayed again. For three hundred years Mescaleros fought the Spaniards and Mexicans. They fought Americans for forty more, before subsiding into lethargy and discouragement. Only since 1930 have the Mescaleros been able to make tribal progress. C. L. Sonnichsen tells the story of the Mescalero Apaches from the earliest records to the modern day, from the Indian's point of view. In early days the Mescaleros moved about freely. Their principal range was between the Río Grande and the Pecos in New Mexico, but they hunted into the Staked Plains and southward into Mexico. They owned nothing and everything. Today the Mescaleros are American citizens and own their reservation in the Tularosa country of New Mexico. While the Mescalero Apaches still struggle to retain their traditions and bridge the gap between their old life and the new, their people have made amazing progress.
Although Frederick Webb Hodge once remarked that the members of the Eastern Apache tribe called the Mescaleros were "never regarded as so warlike" as the Apaches of Arizona, their history clearly belies that statement. The record is one of hardship and oppression alternating with wars of revenge. They were friendly to the Spaniards until victimized by them. They were also friendly to the Americans until they were betrayed again. For three hundred years they fought the Spaniards and Mexicans. For forty more they fought the Americans, before subsiding into a long period of lethargy and discouragement. Only since 1930 have they made real progress. In the early days their principal range was between the Río Grande and the Pecos in New Mexico, but it extended also into the Staked Plains and southward into Mexico. They moved about freely, wintering on the Río Grande or farther south, ranging the buffalo plains in the summer, following the sun and the food supply. They owned nothing and everything. Now they are in a precarious economic condition, but at least they are American citizens and still own their reservation in the Tularosa country of New Mexico. Their children are beginning to go away to college and prepare themselves for leadership, and while in many ways they have not bridged the gap between their old life and the new, they have made amazing progress. Their story is told here from the earliest records to the present day, from the Indian's point of view. Cruel and revengeful as these Indians were at times, they always had more than sufficient provocation, and a catalog of the sins committed against them is revealing, even appalling, to a white reader.
The product of more than fifteen years contact and life with the Mescalero people in southern New Mexico, Living Life's Circle is one of the first works devoted to the emergent new interdiscipline of ethnoastronomy, the study of how the sky and its movements form "templates" for life in particular cultures. Urged by her friend and mentor, the remarkable singer and medicine man Bernard Second, to "Pay attention," Farrer began to recognize a powerful primary metaphor based on acute astronomical observation and its direct relevance to all aspects of Mescalero life. "Should be read by every student of culture."--M. Jane Young
Wisdom from the past . . . hope for the future . . . In 1945 the hot wind from a nuclear explosion at Trinity Site on a nearby missile range raged across the Mescalero Apache Reservation in south-central New Mexico, killing hundreds of head of livestock and causing sickness among the descendants of some of the most famous Apache heroes in American history. In many ways, this disaster typified what these Apaches had come to expect from the federal government: attention was often accompanied by undesired results. Four thousand Apaches of the Mescalero, Chiricahua, and Lipan bands now live on this reservation. In twelve remarkable oral history interviews, three generations of Mescalero, Chiricahua, and Lipan Apaches reflect on the trials of the past, the challenges of the present, and hope for the future. A common thread among all of the interviewees is a collective memory of their people as formidable enemies of the U.S. government in the not-too-distant past. Author and ethnographer H. Henrietta Stockel has structured these interviews to encompass three groups of Mescalero Apache society: the elders, the “warriors” (middle-aged), and the “horseholders,” or young apprentices.
Thunder’s focus on the ways in which old myths and legends inform actions and beliefs on a contemporary Indian reservation in the American Southwest has established it as an ideal supplement for introductory classes in Native American studies, anthropology, crosscultural religion, folklore, and discourse analysis. As one reviewer states, “Knowledge and understanding about human cultural variation and possibilities just flows.” The current edition includes valuable updates of reservation life and the author’s fictive family members at Mescalero. The compelling four-day and four-night Mescalero Apache girls’ puberty ceremonial remains the backdrop of Farrer’s interpretive discussion of time and the mythic present. The oral traditions and instructions given to her by the late Bernard Second, her longtime Apache teacher, provide insight into the importance of narrative not just in ceremonials but also in daily life. Farrer neither romanticizes nor patronizes the Apachean people, who are presented as people with foibles as well as possessing much worthy of admiration. The Third Edition incorporates a fully developed concluding chapter—“Returning”—and furnishes thoughtful, end-of-chapter questions to prompt readers to explore their own reactions to the text.
Here is the oral history of the Apache warrior Chevato, who captured eleven-year-old Herman Lehmann from his Texas homestead in May 1870. Lehmann called him ?Bill Chiwat? and referred to him as both his captor and his friend. Chevato provides a Native American point of view on both the Apache and Comanche capture of children and specifics regarding the captivity of Lehmann known only to the Apache participants. Yet the capture of Lehmann was only one episode in Chevato?s life. ø Born in Mexico, Chevato was a Lipan Apache whose parents had been killed in a massacre by Mexican troops. He and his siblings fled across the Rio Grande and were taken in by the Mescalero Apaches of New Mexico. Chevato became a shaman and was responsible for introducing the Lipan form of the peyote ritual to both the Mescalero Apaches and later to the Comanches and the Kiowas. He went on to become one of the founders of the Native American Church in Oklahoma. ø The story of Chevato reveals important details regarding Lipan Apache shamanism and the origin and spread of the type of peyote rituals practiced today in the Native American community. This book also provides a rare glimpse into Lipan and Mescalero Apache life in the late nineteenth century, when the Lipans faced annihilation and the Mescaleros faced the reservation.
Killer of Witches is a powerful story; truth told with fiction that transports the reader to a different background, culture, history, time, and religion. It is the other side of Apache history lived by a people fighting the tsunami of Americans migrating west and the terrors of their supernatural insights. Five hundred Mescalero Apaches at General James H. Carlton's Bosque Redondo Apache-Navajo concentration camp near Fort Sumner, New Mexico, disappear like ghosts in the wind on a cold November night in1865. The Army never finds the Apaches including a five year-old boy with them, who becomes a legend.
This book challenges long-accepted historical orthodoxy about relations between the Spanish and the Indians in the borderlands separating what are now Mexico and the United States. While most scholars describe the decades after 1790 as a period of relative peace between the occupying Spaniards and the Apaches, Mark Santiago sees in the Mescalero Apache attacks on the Spanish beginning in 1795 a sustained, widespread, and bloody conflict. He argues that Commandant General Pedro de Nava’s coordinated campaigns against the Mescaleros were the culmination of the Spanish military’s efforts to contain Apache aggression, constituting one of its largest and most sustained operations in northern New Spain. A Bad Peace and a Good War examines the antecedents, tactics, and consequences of the fighting. This conflict occurred immediately after the Spanish military had succeeded in making an uneasy peace with portions of all Apache groups. The Mescaleros were the first to break the peace, annihilating two Spanish patrols in August 1795. Galvanized by the loss, Commandant General Nava struggled to determine the extent to which Mescaleros residing in “peace establishments” outside Spanish settlements near El Paso, San Elizario, and Presidio del Norte were involved. Santiago looks at the impact of conflicting Spanish military strategies and increasing demands for fiscal efficiency as a result of Spain’s imperial entanglements. He examines Nava’s yearly invasions of Mescalero territory, his divide-and-rule policy using other Apaches to attack the Mescaleros, and his deportation of prisoners from the frontier, preventing the Mescaleros from redeeming their kin. Santiago concludes that the consequences of this war were overwhelmingly negative for Mescaleros and ambiguous for Spaniards. The war’s legacy of bitterness lasted far beyond the end of Spanish rule, and the continued independence of so many Mescaleros and other Apaches in their homeland proved the limits of Spanish military authority. In the words of Viceroy Bernardo de Gálvez, the Spaniards had technically won a “good war” against the Mescaleros and went on to manage a “bad peace.”
"Drawn from previously unpublished firsthand accounts of the years 1862 to 1880, this book tells the story of a great chief who was targeted for death by the U.S. military as "the worst of all the Apaches." After disappearing from eight years with his band, Santana emerged as war chief of all the Mescalero bands and eventually won the confidence of the U.S. Government. Using his gifts as a leader and negotiator, Santana was able to persuade the American authorities to prevent the surviving Mescalero Apache from being exterminated by the military. He was finally able to secure a reservation of their traditional homeland in the mountains of south-central New Mexico. Written in the 1940s, Almer N. Blazer's historic manuscript is a vivid recreation of the day-to-day history of Santana and the beleaguered tribe who looked to his leadership during their grave crisis. Blazer writes sympathetically of the tribe's struggle for survival and gives accurate, authoritative descriptions of Mescalero life before it was forever changed by contact with European culture. Almer Blazer grew up at his father's mill, an isolated white outpost in Mescalero territory near Tularosa, New Mexico. The story of Santana's life and achievements comes from the detailed recollections of the author's father, Dr. Joseph H. Blazer, who was Santana's close personal friend and his firm ally in negotiations with the government. Growing up in close association with the Mescalero, Almer Blazer was present at rituals and participated in the typical activities of Mescalero boys. In his manuscript, Almer Blazer presented a vital picture of daily tribal life, customs, and religious beliefs. He faithfully transmitted what he saw, heard, and experienced, preserving oral history and cultural information that might otherwise have been lost during the Mescalero's brutal transition to "modern" life. Dr. Pruit's introduction reconstructs the historical events leading up to the time when Santana emerged as war chief. The book includes rare early photographs of Mescalero Apaches, many of which are from the Blazer family collection." -- Bookcover.