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An ethnographic contribution describing the beliefs and ideas associated with witchcraft as shared "knowledge" that the Apaches have about their universe. Uncovers the types of interpersonal relationships with which witchcraft accusations are regularly associated and posits explanations for these associations.
An ethnographic contribution describing the beliefs and ideas associated with witchcraft as shared "knowledge" that the Apaches have about their universe. Uncovers the types of interpersonal relationships with which witchcraft accusations are regularly associated and posits explanations for these associations.
This is a remarkable series of personal narrations from Western Apaches before and just after the various agencies and sub-agencies were established. It also includes extensive commentary on weapons and traditions, with Apache words and phrases translated and complete annotation.
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.
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.
In a work that spans nearly two centuries, anthropologist Alan Kilpatrick explores the occult world of the Western Cherokee, expounding on previously collected documents and translating some forty new shamanistic texts that have never been disclosed to outside audiences. For over a hundred and fifty years, the Cherokee Indians have been recording their medico-magical traditions in the native script of the Sequoyah syllabary. These texts, known as idi:gawe':sdi, deal with such esoteric matters as divining the future, protecting oneself from enemies, destroying the power of witches, and purifying one's soul from all forms of supernatural harm. As one of the few scholars able to translate the discourse, Kilpatrick underlines the critical role of transformational language in the ritual performance. His book challenges conventional wisdom about Native American folk medicine, witchcraft, and sorcery by introducing a new body of shamanistic thought and by placing this thought in the context of growing anthropological literature on indigenous folk beliefs.
“This volume contains translations of Apache stories that reflect our distinct view of the world and our approach to life. These myths and fables have survived through untold generations because the truth contained in them is eternal and the moral lessons that they teach are still valid. . . . You can read these stories and catch a glimpse of how our ancestors observed nature, drew metaphors from everyday observations and happenings, and applied the lessons learned to everyday life. Read them and you will see how harmony with nature and the natural world is the goal of every Apache.” —Ronnie Lupe, Tribal Chairman, White Mountain Apache Tribe These fifty-seven tales (with seven variants) gathered between 1931 and 1936 include major cycles dealing with Creation and Coyote, minor tales, and additional stories derived from Spanish and Mexican tradition. The tales are of two classes: holy tales said by some to explain the origin of ceremonies and holy powers, and tales which have to do with the creation of the earth, the emergence, the flood, the slaying of monsters, and the origin of customs. As Grenville Goodwin was the first anthropologist to work with the White Mountain Apache, his insights remain a primary source on this people.