“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.

In 'Myths and Tales from the White Mountain Apache' by Pliny Earle Goddard, readers are treated to a collection of traditional Apache stories and legends that provide insight into the cultural beliefs and practices of the White Mountain Apache tribe. The book offers a fascinating glimpse into the rich oral tradition of the Apache people, with tales ranging from creation myths to stories of heroism and adventure. Goddard's writing style is scholarly, yet accessible, making this book a valuable resource for anyone interested in Native American folklore and mythology. The stories are presented with careful attention to detail and authenticity, creating a vivid picture of Apache culture and beliefs. This collection is a must-read for those interested in Native American studies and mythology. 'Myths and Tales from the White Mountain Apache' is a compelling and insightful book that sheds light on the traditions and storytelling practices of the Apache people, making it a valuable addition to any library.

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.

These 57 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 expalin 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 Goodwin was the first anthropologist to work with the White Mountain Apache, his insights remain a primary souce on this people.

When the Apache wars ended in the late nineteenth century, a harsh and harrowing time began for the Western Apache people. Living under the authority of nervous Indian agents, pitiless government-school officials, and menacing mounted police, they knew that resistance to American authority would be foolish. But some Apache families did resist in the most basic way they could: they resolved to endure. Although Apache history has inspired numerous works by non-Indian authors, Apache people themselves have been reluctant to comment at length on their own past. Eva Tulene Watt, born in 1913, now shares the story of her family from the time of the Apache wars to the modern era. Her narrative presents a view of history that differs fundamentally from conventional approaches, which have almost nothing to say about the daily lives of Apache men and women, their values and social practices, and the singular abilities that enabled them to survive. In a voice that is spare, factual, and unflinchingly direct, Mrs. Watt reveals how the Western Apaches carried on in the face of poverty, hardship, and disease. Her interpretation of her peopleÕs past is a diverse assemblage of recounted events, biographical sketches, and cultural descriptions that bring to life a vanished time and the men and women who lived it to the fullest. We share her and her familyÕs travels and troubles. We learn how the Apache people struggled daily to find work, shelter, food, health, laughter, solace, and everything else that people in any community seek. Richly illustrated with more than 50 photographs, DonÕt Let the Sun Step Over You is a rare and remarkable book that affords a view of the past that few have seen beforeÑa wholly Apache view, unsettling yet uplifting, which weighs upon the mind and educates the heart.

This book is a collection of myths and tales from the White Mountain Apache tribe of Arizona. Pliny Earle Goddard, a renowned anthropologist and linguist, collected the stories from native speakers in the early 20th century and translated them into English. The tales are rich in symbolism and detail, offering insights into the culture, folklore, and spirituality of the Apache people. The book is a must-read for anyone interested in Native American history and culture, and a fascinating glimpse into a world that is both beautiful and mysterious. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.

"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 by the American Folk-Lore Society, 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."

Apaches: A History and Culture Portrait, James L. Haley's dramatic saga of the Apaches' doomed guerrilla war against the whites, was a radical departure from the method followed by previous histories of white-native conflict. Arguing that "you cannot understand the history unless you understand the culture, " Haley first discusses the "life-way" of the Apaches - their mythology and folklore (including the famous Coyote series), religious customs, everyday life, and social mores. Haley then explores the tumultuous decades of trade and treaty and of betrayal and bloodshed that preceded the Apaches' final military defeat in 1886. He emphasizes figures who played a decisive role in the conflict; Mangas Coloradas, Cochise, and Geronimo on the one hand, and Royal Whitman, George Crook, and John Clum on the other. With a new preface that places the book in the context of contemporary scholarship, Apaches is a well-rounded one-volume overview of Apache history and culture.

This book, which was first published in 1918, consists of literary translations of San Carlo Apache mythological tales. The myths include the creation of the earth, the birth of the culture hero and his ridding the world of monsters, and myths explaining the origins of certain ceremonies. The tales were collected from two chief San Carlos informants, namely Antonio, “a very well informed man of advanced age who dictated freely;” and Albert Evans, “a man of middle age speaking sufficient English to translate his own texts.” “The myths of the Apache are of two sorts: First, there are several important narratives, the most typical of which explains the origin of the earth, and of its topography, the birth of the Culture Hero and his activities in freeing the world of monsters. To the second class belong the myths explaining the origin of definite ceremonies. These myths in their more complete versions are known only to those who celebrate the ceremonies in question and are perhaps integral parts of the rituals. The myth of the woman who became a deer is typical of this class. “The tales divide into those which are wholly native and those that, in part at least, are of European origin. The Apache themselves recognize some of these tales as ‘Mexican’ but claim other such stories as Apache. Without a knowledge of European folklore a complete segregation of the European elements is impossible. The footnotes point out the more obvious foreign tales or incidents.”—Pliny Earle Goddard, Introduction