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University of Oklahoma Graduate Coelege My UNIVERSITY OF OKLAHOMA GRADUATE COELEGE MY FATHER’S NAME WAS ZAHTAH: CONSTRUCTING THE EIFE HISTORY OF ALFRED CHALEPAH, SR. A Dissertation SUBMITTED TO THE GRADUATE FACUETY In partial fulfillment of the requirements for the degree of Doctor of Philosophy By MICHELLE D. STOKELY Norman, Oklahoma 2003 UMI Number: 3096340 UMI UMI Microform 3096340 Copyright 2003 by ProQuest Information and Learning Company. All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. ProQuest Information and Learning Company 300 North Zeeb Road P.O. Box 1346 Ann Arbor, Ml 48106-1346 Copyright by MICHELLE D. STOKELY 2003 All Rights Reserved MY FATHER’S NAME WAS ZAHTAH; CONSTRUCTING THE LIFE HISTORY OF ALFRED CHALEPAH, SR. A Dissertation APPROVED FOR THE DEPARTMENT OF ANTHROPOLOGY BY Dr. Morris Foster, Chair Dr. Jason Jackson Dr. Gus Palmer Dr. Sean O’Neill Dr. Randolph Lewis Table of Contents List of Illustrations, Photographs and Charts v Introduction 1 Chapter 1 : An Introduction to Alfred Chalepah, Sr. and Anthropological Inquiry Among the Plains Apache 4 Chapter 2: Issues Relevant to Collaborative Native American Biographies 25 Chapter 3 : Apache Tribal History 56 Chapter 4: Telling Stories. 104 Chapter 5: They call it Kiowa Reservation, Kiowa Agency 126 Chapter 6: ‘Bout Time I Begin to Remember 158 Chapter 7: When I Began to Realize I was Livin’ Person 192 Chapter 8: That’s the Way My Life is Ya Know 225 Chapter 9; They don’t want to give up nothing ya know 261 Chapter 10: Reflections 274 Chapter 11 : Collaborating and Understanding 280 Conclusion 333 Bibliography 339 Appendix I 356 Appendix II 358 IV List of Photographs, Maps, Tables and Charts Alonzo Chaelpah and Daughters 6 Ben Chaletsin and Rose Archiltah Chalepah 10 Irene Poolaw and Alfred Chalepah 19 Poor Bear and Caddo Man 62 Map of the Reservations in Indian Territory 63 Portrait of Paeer 66 Daha’s House 67 Portrait of White Man 74 Map of Apache Allotments 75 Portraits of Apache John 80 Portraits of Ben Chaletsin 83 Alfred Telling a Story 104 Railroad Cisco and Family 114 Table of Tribal Populations 356 Alfred Chalepah’s Genealogy Chart 358 Introduction It has always seemed to me that this work was driven by both accident and fate, strange partners in the telling of a man’s life. 1 had never planned to be involved in the narration of life stories; instead, 1 was drawn by the faded images of old photographs, capturing the faces and activities experienced by Indian peoples since reservation days. 1 had assumed that my research would lead me to a photo archive, where 1 would analyze those snapshots. But by accident or fate, or maybe both at the same time, 1 was asked to work on a language revitalization project among the Plains Apaches in Anadarko, Oklahoma. In September of 1999,1 introduced myself to various members of the Apache Tribe of Oklahoma and, as it turned out, this community was no stranger to anthropologists, having regularly encountered us for more than fifty years. Fortunately, the past experiences had been generally positive and 1 was made to feel very welcome. This particular language program was seen by many as a last chance to salvage a few words and phrases, recording them for the future. It called for the preparation of written educational materials, including a dictionary, and the training of a few elders who had heard the language as children but did not speak on a fluent level. These individuals, it was proposed, would become skilled enough to teach the next generation and thus the language would continue in a limited form for a few more years. Leading the class would be the remaining three fluent speakers who continued to converse among themselves. Sadly, one passed away shortly after the project began and the other was too infirm to participate; she too died before the project was completed. Thus all of the work fell onto the shoulders of an elderly gentleman, Alfred Chalepah Sr., who at times seemed too frail to bear such a load. But as I would learn, this man had often faced hard times and, drawing upon his faith in “that man upstairs”, would rise to the task at hand. Alfred was a seasoned participant in cultural programs, having taught language classes on other occasions. He had also worked with many academic scholars, providing valuable data on Apache genealogy, tribal history, religion, and the usual lines of ethnographic inquiry. He had experienced much in his lifetime and, despite his statements that he wasn’t a good storyteller, his narration was in fact quite captivating. He always had something interesting to relate, tying together his own experiences with those of the tribe, expressing the pride he felt in being Apache. Sometimes it seemed no one else in the room was really listening and I began to believe that his stories were just for me. I suggested that he should record them for the benefit of his grandchildren; he replied that he had wanted to do this for a long time, but didn’t have the ability to write it all down. Naively I believed that I could simply perform the secretarial tasks necessary to record and transcribe his words, and so I offered to help. With the approval of his children, we began to work. Generally our sessions immediately followed the all day language classes and lasted one hour. At times his exhaustion can be heard on the audiotapes but he seemed to enjoy the work. Alfred, with great experience in telling stories and aiding anthropologists, traveled where his mind led him. He felt somewhat compelled to maintain a chronological order to his narratives, but just as often our work was prompted by a comment or story he had encountered earlier in the day. Alfred’s diminished hearing made it difficult to ask specific follow-up questions and they disrupted his flow. so I usually resisted the urge to any interrupt. Knowing I could sort it all out in the computer later, I felt more comfortable with this relaxed, perhaps haphazard approach. Over the course of our work, narrative patterns were revealed. Some stories were told more than once, while others were merely alluded to. It was these untold stories that the anthropologist was most anxious to hear but, I believed, if I was truly patient he would let me in on everything. Along the way my respect and admiration grew and I began to think of him as a grandfather, partner, anddailth ka ye, the teacher, rather than as an informant or subject. Like our work together, Alfred’s life seemed to have been guided by both accident and fate. Through it all he is proud to be Apache, and he moves easily in two worlds, often bridging the gaps that exist between the Apache road and the white way. He seems to be both culture-bearer and eulture-shaper; as head of a large and active family, owner of allotment lands, caretaker of a sacred medicine bundle, and the last fluent speaker, he is frequently sought out for traditional knowledge and guidance. But clearly his inner drive and willingness to participate in tribal affairs and programs has also helped to shape the Apache present and future. He strives to make an Apache voice heard among governmental agencies, and works to ensure religious freedom and educational opportunities for his community. Without his help and cooperation, the language and culture programs could not be maintained. His narratives demonstrate the joys and fiaistrations each of these experiences and challenges generated. He generously gave of his time and attention to many projects and even let the anthropologists into his private world. For many of us, Alfred Chalepah Sr. will always be dailth ka he, our teacher. This work is offered in thanks: ni ka te dese ni. Chapter 1: An Introduction to Alfred Chalepah, Sr. and Anthropological Inquiry among the Plains Apache To better understand an individual’s experiences, it is often helpful to know some biographical facts such as date and place of birth, parents and grandparents, school, youth activities, employment, marriage and family, and spiritual orientation. This information helps to locate an individual in time and place, to situate him or her among family or friends, and provide a larger context of events and meaning. Anthropologists often record this type of information as they work with consultants even when their projects emphasize other issues, while additional facts can be found in governmental records and historical documents. Anthropologists have worked with members of the Apache community for more than one hundred years. Perhaps the first scholar was James Mooney who consulted with members of the Kiowa and Apache tribes during the 1890’s and into the early years of the Twentieth Century, conducting important investigations among these late-reservation communities on issues of language, social organization, artistic expression, and religion (Mooney 1898; Merrill 1997:136-154). Another early scholar was Pliny Earl Goddard who collected Apache ethnographic objects for the American Museum of Natural History sometime around World War One, although the extent of his activities is presently unknown\ Goddard is better known as an Athabascan linguist who worked with the Navajo, Hupa, Sarcee, and Jicarilla Apache (Godddard 1911). A University of Chicago graduate student, J. Gilbert McAllister, conducted valuable fieldwork among the Apache in the early 1930’s, taking at least 100 photographs and publishing papers on social organization and religion (McAllister 1935; 1937; 1949; 1965; 1970). Several tribal elders still remember McAllister, occasionally telling stories about his time and work in the community. Another graduate student, Charles Brant, worked in the community in the 1940’s, published journal articles and produced a short life history of tribal member Joe Blackbear (Brant 1949; 1950; 1953; 1964; 1969).
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