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Towns and communities such as Springerville, Eagar, Alpine, Nutrioso, Vernon, Greer, McNary, and Maverick of Apache County's White Mountains hold fascinating histories of outlaws and Arizona Rangers; Texas cattlemen and Mormon farmers; and New Mexico Hispanics and forest service men. Aldo Leopold was one of the forest service men who, in A Sand County Almanac, described the Boneyard, Campbell Blue, and Frijole Cienega. Of Paradise Valley, he wrote, "What else could you call it?" In 1913, the Good Roads Association described the roads winding through the area with "canyons that are flanked on every side by timber-covered, snow-clad peaks." It also noted that the area had become "an interesting point for the genuine home seeker, who will not likely want to continue his journey farther." That description remains true today.
Towns and communities such as Springerville, Eagar, Alpine, Nutrioso, Vernon, Greer, McNary, and Maverick of Apache County's White Mountains hold fascinating histories of outlaws and Arizona Rangers; Texas cattlemen and Mormon farmers; and New Mexico Hispanics and forest service men. Aldo Leopold was one of the forest service men who, in A Sand County Almanac, described the Boneyard, Campbell Blue, and Frijole Cienega. Of Paradise Valley, he wrote, "What else could you call it?" In 1913, the Good Roads Association described the roads winding through the area with "canyons that are flanked on every side by timber-covered, snow-clad peaks." It also noted that the area had become "an interesting point for the genuine home seeker, who will not likely want to continue his journey farther." That description remains true today.
Towns and communities such as Springerville, Eagar, Alpine, Nutrioso, Vernon, Greer, McNary, and Maverick of Apache County's White Mountains hold fascinating histories of outlaws and Arizona Rangers; Texas cattlemen and Mormon farmers; and New Mexico Hispanics and forest service men. Aldo Leopold was one of the forest service men who, in A Sand County Almanac, described the Boneyard, Campbell Blue, and Frijole Cienega. Of Paradise Valley, he wrote, "What else could you call it?" In 1913, the Good Roads Association described the roads winding through the area with "canyons that are flanked on every side by timber-covered, snow-clad peaks." It also noted that the area had become "an interesting point for the genuine home seeker, who will not likely want to continue his journey farther." That description remains true today.
A number of good books on the history of Arizona's White Mountains already exist. These volumes (as with most historical accounts) speak of pioneers (and the characters among them) overcoming adversity and conquering nature to morph into the society we have today. Silent Witness looks at local history from different angles including the improbable viewpoint of nature. True exploits of some outstanding characters (both human and otherwise) are described. The White Mountains are centered about 165 miles north of the Mexican border and 25 miles west of the New Mexico state line. About half is occupied by the Apache Reservation. This region is one of the wildest and most remote areas left in the country. From the west side of the Apache Reservation, wildness flows southeasterly over forested peaks and river-washed canyons some 200 miles to the edge of the Rio Grande valley. This was the area chosen for the restoration of the Mexican Wolf and the Apache Trout. The author has worked and played in the forests of Arizona's White Mountains for over forty years. A student of local history, he presents some old familiar tales as well as many new stories from a fresh and sometimes controversial viewpoint.
These myths and tales are the free translations of texts recorded in the dialect of the White Mountain Apache. The texts themselves with word for word translations follow as Part IV of the volume. They were recorded, with one exception, during the winter of 1910 as a part of the studies made in the Southwest under the yearly grant of Mr. Archer M. Huntington. The creation myth, secured from Noze, differs in important incidents from the versions given above from the San Carlos as well as from versions secured from other White Mountain Apache. It should not be assumed that these differences are tribal, it is more probable that they are individual, since forms from the San Carlos and Navajo are closely similar to each other. The greater number of the remaining narratives were secured from the father of Frank Crockett, the interpreter employed. Several of these are ceremonial and religious in their character and probably would not have been given except for the son's influence. Two of these were later secured from San Carlos informants in more extended form but highly corroborative in their general agreement. The main purpose in recording these narratives was to secure sufficient and varied connected texts in the dialect of the White Mountain Apache. As a collection of mythology and folklore it is probably far from complete. It is assumed, however, to be fairly representative.
"The book continues efforts to bridge Ndee (Apache) and non-Indian ideas about what happened in the past and why history matters today. It stakes out a common ground for understanding the earliest relations between very different groups: Apache, Spanish, Mexican, and American"--Provided by publisher.