The Mescalero Apaches

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.

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.

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.

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.

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.