Presents an in-depth historical reconstruction and a detailed ethnographic account of the Western Apache culture based on firsthand observations made over a span of nearly ten years in the field The Social Organization of the Western Apache is still one of the most comprehensive descriptions of the social life of an American Indian tribe. Grenville Goodwin knew the Western Apache better than any other ethnographer who ever lived. And he wrote about them from the conviction that his knowledge was important--not only for specialists interested in the tribes of the Southwest, but for all anthropologists concerned with the structure and operation of primitive social systems.
A reconstruction of Apachean history and culture that sheds much light on the origins, dispersions, and relationships of Apache groups. Mention “Apaches,” and many Anglo-Americans picture the “marauding savages” of western movies or impoverished reservations beset by a host of social problems. But, like most stereotypes, these images distort the complex history and rich cultural heritage of the Apachean peoples, who include the Navajo, as well as the Western, Chiricahua, Mescalero, Jicarilla, Lipan, and Kiowa Apaches. In this pioneering study, Richard Perry synthesizes the findings of anthropology, ethnology, linguistics, archaeology, and ethnohistory to reconstruct the Apachean past and offer a fuller understanding of the forces that have shaped modern Apache culture. While scholars generally agree that the Apacheans are part of a larger group of Athapaskan-speaking peoples who originated in the western Subarctic, there are few archaeological remains to prove when, where, and why those northern cold dwellers migrated to the hot deserts of the American Southwest. Using an innovative method of ethnographic reconstruction, however, Perry hypothesizes that these nomadic hunters were highly adaptable and used to exploiting the resources of a wide range of mountainous habitats. When changes in their surroundings forced the ancient Apacheans to expand their food quest, it was natural for them to migrate down the “mountain corridor” formed by the Rocky Mountain chain. Perry is the first researcher to attempt such an extensive reconstruction, and his study is the first to deal with the full range of Athapaskan-speaking peoples. His method will be instructive to students of other cultures who face a similar lack of historical and archaeological data.
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.
"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.".
This volume grew out of a symposium held at the Annual Meeting of the American Anthropological Association in November 1969 at New Orleans, Louisiana. The "Apachean Symposium" was designed to provide an opportunity for scholars engaged in research on southern Athapaskan cultures to report upon their findings, and wherever possible, to link them to known fact and existing theory. The diverse work presented here will add significantly to the knowledge about Apachean cultures, and each of contributions also pertains directly to wider spheres of anthropological concern.
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.
“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.
This book presents a comprehensive history of the seven Apache tribes, tracing them from their genetic origins in Asia and their migration through the continent to the Southwest. The work covers their social history, verbal traditions and mores. The final section delineates the recorded history starting with the Spanish expedition of 1541 through the Civil War.
For too many years, the academic discipline of history has ignored American Indians or lacked the kind of open-minded thinking necessary to truly understand them. Most historians remain oriented toward the American experience at the expense of the Native experience. As a result, both the status and the quality of Native American history have suffered and remain marginalized within the discipline. In this impassioned work, noted historian Donald L. Fixico challenges academic historians—and everyone else—to change this way of thinking. Fixico argues that the current discipline and practice of American Indian history are insensitive to and inconsistent with Native people’s traditions, understandings, and ways of thinking about their own history. In Call for Change, Fixico suggests how the discipline of history can improve by reconsidering its approach to Native peoples. He offers the “Medicine Way” as a paradigm to see both history and the current world through a Native lens. This new approach paves the way for historians to better understand Native peoples and their communities through the eyes and experiences of Indians, thus reflecting an insightful indigenous historical ethos and reality.
