Storytelling has been a vital and vivid tradition in Apache life. Coyote tales, the creation legend and stories of historic battles with Comanche and Anglo intruders create a colorful mosaic of tribal heritage. Percy Bigmouth, a prominent oral historian of the Mescalero and Lipan Apache tribes, realized in the early twentieth century that the old ways were waning. He wrote in longhand what he had learned from his father, Scout Bigmouth, a prison camp survivor at Fort Sumner and participant in the turbulent Apache Wars. Join author Lynda Sanchez as she brings to light the ancient legends and lore of the Apaches living in the shadow of Mescalero's Sacred Mountain. Seventy-five years in the making, this collection is a loving tribute to a way of life nearly lost to history.

Storytelling has been a vital and vivid tradition in Apache life. Coyote tales, the creation legend and stories of historic battles with Comanche and Anglo intruders create a colorful mosaic of tribal heritage. Percy Bigmouth, a prominent oral historian of the Mescalero and Lipan Apache tribes, realized in the early twentieth century that the old ways were waning. He wrote in longhand what he had learned from his father, Scout Bigmouth, a prison camp survivor at Fort Sumner and participant in the turbulent Apache Wars. Join author Lynda Sanchez as she brings to light the ancient legends and lore of the Apaches living in the shadow of Mescalero's Sacred Mountain. Seventy-five years in the making, this collection is a loving tribute to a way of life nearly lost to history.

Classic study of myths relating to creation, agriculture and rain, hunting rituals, coyote cycle, monstrous enemy stories, many more.

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.

"Chief Victorio of the Warm Springs Apache has recounted the turbulent life of his people between 1876 and 1886. This eyewitness account . . . recalls not only the hunger, pursuit, and strife of those years, but also the thoughts, feelings, and culture of the hunted tribe. Recommended as general reading."—Library Journal "This volume contains a great deal of interesting information."—Journal of the West "The Apache point of view [is] presented with great clarity."—Books of the Southwest "A valuable addition to the southwestern frontier shelf and long will be drawn upon and used."—Journal of Arizona History "A genuine contribution to the story of the Apache wars, and a very readable book as well."—Westerners Brand Book "Shining through every page is the unquenchable spirit that was the Apache. Inured, indeed trained, to suffering, Apaches stood strong beside Victorio, Nana, and finally Geronimo in a vain attempt to maintain those things they held more dear than life itself—freedom, homeland, dignity as human beings. A warm and vital people, the Apaches had, and have, a great deal to offer."—Arizona and the West

Now the headquarters of the Jicarilla Apache, Dulce (meaning "sweet" in Spanish) was named by the impoverished and relocated Indians who associated the place with the sugar and candy that came with government-supplied rations. Since the establishment of the reservation in 1887, Dulce has become the hub of everything associated with the Jicarillas. From the early timber operations, farming, and livestock raising, the Jicarilla Apache have become an economic powerhouse of northern New Mexico. Dulce is now a community living in two worlds, fully immersed in the American mainstream economy with a world-class hunting lodge, significant oil and gas operations, and widely diversified investments while fiercely maintaining the centuries-old language, culture, religion, and ceremonies of Jicarilla Apache Indians.

“We are dealing here with a living literature,” wrote Morris Edward Opler in his preface to Myths and Tales of the Chiricahua Apache Indians. First published in 1942, this is another classic study by the author of Myths and Tales of the Jicarilla Apache Indians. Opler conducted field work among the Chiricahuas in the American Southwest, as he had earlier among the Jicarillas. The result is a definitive collection of their myths. They range from an account of the world destroyed by water to descriptions of puberty rites and wonderful contests. The exploits of culture heroes involve the slaying of monsters and the assistance of Coyote. A large part of the book is devoted to the irrepressible Coyote, whose antics make cautionary tales for the young, tales that also allow harmless expression of the taboo. Other striking stories present supernatural beings and “foolish people.”

In 1930, four decades after the surrender of Geronimo, anthropologist Grenville Goodwin headed south in search of a rumored band of "wild" Apaches in the Sierra Madre. Goodwin's journals chronicling his epic search have been edited and annotated by his son, Neil, who was born three months before his father's tragic death at the age of thirty-three. Neil Goodwin uses the journals to engage in a dialogue with the father he never knew.

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.

Lipan Apache are Southern Athabaskan (Apachean) Native Americans whose traditional territory included present-day Texas, New Mexico, Colorado, and the northern Mexican states of Chihuahua, Nuevo León, Coahuila, and Tamaulipas, prior to the 17th century. Present-day Lipan live mostly throughout the U.S. Southwest, in Texas, New Mexico, and the San Carlos Apache Indian Reservation in Arizona, as well as with the Mescalero tribe on the Mescalero Reservation in New Mexico; some currently live in urban and rural areas throughout North America (Mexico, United States, and Canada). “The myths and tales of this volume are of particular significance, perhaps, because they have reference to a tribe about which there is almost no published ethnographic material. The Lipan Apache were scattered and all but annihilated on the eve of the Southwestern reservation period. The survivors found refuge with other groups, and, except for a brief notice by Gatshet, they have been overlooked or neglected while investigations of numerically larger peoples have proceeded. “It is gratifying, therefore, to be able to present a fairly full collection of Lipan folklore, and to be in a position to report that this collection does much to illuminate the relations of Southern Athabaskan-speaking tribes and the movements of aboriginal populations in the American Southwest. “The myths and tales of this volume were recorded during the summer of 1935.”—Claremont Colleges