As a bone chilling breeze rolls off the bright green hills, I look up at the overcast sky and reminisce of little league baseball practices held on this field nearly 15 years ago. My childhood rushes back to me and Apache Indians place-names from Keith Basso’s Wisdom Sits in Places: Landscape and Language among the western apache come to mind. This feeling I had was surreal, as if I was transported back to that time was watching actions of my younger self and my childhood friends. For me this experience was similar to what I believe Basso is attempting to convey.
Keith Basso’s, a “weekend” ethnographer –linguist and professor of anthropology at the University of New Mexico, Wisdom Sits in Places is essentially four individuals essay on the importance and meaningfulness of places to community, and how the Apache people incorporate these places onto their language and culture, moral and social valves.
On a separate note, it is the belief of the Apache that the mind is a product of mental resilience and mental steadiness referred to as Metal Smoothness. Furthermore, it is the responsibility of the individual as well as that of the community to guide the Apache people’s growth. These components of the mind and community guidance allow the Apache people to “Drink [wisdom] from places.” A specific reference to place-names which are essentially places that hold great amounts of wisdom and moral guidance. This metaphor of wisdom in places is source of Basso’s title Wisdom sits in Places.
Keith Basso’s, a “weekend” ethnographer –linguist and professor of anthropology at the University of New Mexico, Wisdom Sits in Places is essentially four individuals essay on the importance and meaningfulness of places to community, and how the Apache people incorporate these places onto their language and culture, moral and social valves.Along with several Apache guides, Basso set out to map the places of Apache importance which he refers to as place-names. Basso and his guides Marley and Charles map many places with descriptive names from their ancestors. Moreover, Basso indicates that many places named, are not necessarily reflections of their locations but moral indications to be cautious. For instance, Basso notes the place-name “Shades of Shit”. Basso’s guide Charles sees the place and transitions into a story teller of the past. He tells the story of how this place received its name; with emphases on the unmoral actions of their ancestors, Charles’s story provides a moral lesson. Therefore the Apache place-name “Shades of Shit” perhaps was once descriptive of its location now provides a moral story of what has happened to a past generation who has not shared when others have had none.
In the preservation of culture through place names Basso is told a story by his friend and Apache source of information Nick Thompson, who is considered among Apache in Cibecue to be an expert in language and culture. Thompson narrates a story about an apache man wh
o killed a Whiteman’s cow off the reservation and is arrested by a policeman of Apache heritage. It is believe by the Western Apaches that the policeman was place under some sort of witchcraft, which did not allow him to remember what he was doing. Therefore, the policeman forgot to tell the army officer why he had come to Fort Apache. (The policeman was supposed to tell the officer that he had arrested a man who killed a cow). Ultimately returning to Cibecue with the arrested man and releasing him at “Men Stand Above Here And There.” Thompson describes this story as consequences to “Apaches who act [sic] too much like a Whiteman.”[1]
o killed a Whiteman’s cow off the reservation and is arrested by a policeman of Apache heritage. It is believe by the Western Apaches that the policeman was place under some sort of witchcraft, which did not allow him to remember what he was doing. Therefore, the policeman forgot to tell the army officer why he had come to Fort Apache. (The policeman was supposed to tell the officer that he had arrested a man who killed a cow). Ultimately returning to Cibecue with the arrested man and releasing him at “Men Stand Above Here And There.” Thompson describes this story as consequences to “Apaches who act [sic] too much like a Whiteman.”[1] Furthermore, Thompson indicates that even though this story may be seen as an amusing story, the Apache people understand that they may be looked down on if they join “outsiders against members of their own community.”[2] Therefore, the story of “Men Stand Above Here And There” provides the Western Apache with a place that uses imagery to strengthen the Apache culture by disapproving of those who wish to involve themselves in the Whiteman’s way of life.
In Basso’s third Chapter “Speaking with Names” an Apache woman’s, Louise, brother was bitten by a snake and failed to receive a ritual that would deal with his contaminated state. Because of her brothers predicament Louise was in a position to receive criticism for her brother’s actions. When Louise attempts to defend her brother’s actions to a group of friends, she is first interrupted by Lola Machuse who says softly, “’Tse`e` Hadigaiye` yu` ‘a`godzaa’ (It happened at Line Of White Rocks Extends Up And Out, at this very place!).”[3] This comment was intended to send Louise and the others to this place in their minds, to hear and see the moral lesson of what happens if you are careless. As a result Lola’s “statement relieved Louise of any need to publicly defend her brother’s conduct.”[4] The reference of Lola’
s place names allowed another Apache women, Emily to state “’Ha`aa Tu`zhi’ Yaahigaiy` yu` ‘a`godzaa.’ (Yes. It happened at Whiteness Spreads Out Descending To Water, at this very place!).”[5] This statement also sent Louise to this place in her mind. Louise later indicates that her mind traveled to these places instantly and she “saw that girl (from the story Line Of White Rocks Extends Up And Out) She was impulsive. She forgot to be careful…She was like my younger brother.”[6] The use of place-names in these situations allows the Apache people to bypass negative criticism and see the deeper moral and cultural mistakes, and to be able to state their concern without appearing to verbally attack Louise or her brother.
In Basso’s third Chapter “Speaking with Names” an Apache woman’s, Louise, brother was bitten by a snake and failed to receive a ritual that would deal with his contaminated state. Because of her brothers predicament Louise was in a position to receive criticism for her brother’s actions. When Louise attempts to defend her brother’s actions to a group of friends, she is first interrupted by Lola Machuse who says softly, “’Tse`e` Hadigaiye` yu` ‘a`godzaa’ (It happened at Line Of White Rocks Extends Up And Out, at this very place!).”[3] This comment was intended to send Louise and the others to this place in their minds, to hear and see the moral lesson of what happens if you are careless. As a result Lola’s “statement relieved Louise of any need to publicly defend her brother’s conduct.”[4] The reference of Lola’
s place names allowed another Apache women, Emily to state “’Ha`aa Tu`zhi’ Yaahigaiy` yu` ‘a`godzaa.’ (Yes. It happened at Whiteness Spreads Out Descending To Water, at this very place!).”[5] This statement also sent Louise to this place in her mind. Louise later indicates that her mind traveled to these places instantly and she “saw that girl (from the story Line Of White Rocks Extends Up And Out) She was impulsive. She forgot to be careful…She was like my younger brother.”[6] The use of place-names in these situations allows the Apache people to bypass negative criticism and see the deeper moral and cultural mistakes, and to be able to state their concern without appearing to verbally attack Louise or her brother.Lastly Talbert Paxton, an Apache cattleman approaches Dudley Patterson and his associates who are providing information to Basso, for work. Paxton who is a friend of Patterson has had an unfavorable past in terms of women and drinking. And when Paxton and his associates question Talbert on whether or not he is “clean” the conversation is: “So! You’ve returned from Trail Goes Down Between Two Hills!...So! You got tired walking back and forth!...So! You smelled enough burning piss!” Talbert responses, “For a while I couldn’t see!”[7] These comments are in reference to the stories of Old Man Owl who is blinded by lust of two young women. As Basso later infers this instance represents a moment Talbert Paxton’s “Metal Smoothness” was weak. The statements by Patterson and his associates are essentially the Apache from of inferred conversation by men. It was as if they were asking him “did you fix what was wrong with you” without being emotional; addressing the issue without talking about it. Thereby, using place-names, Patterson addressed the issue (drinking and women) and provided criticism without being harass.
On a separate note, it is the belief of the Apache that the mind is a product of mental resilience and mental steadiness referred to as Metal Smoothness. Furthermore, it is the responsibility of the individual as well as that of the community to guide the Apache people’s growth. These components of the mind and community guidance allow the Apache people to “Drink [wisdom] from places.” A specific reference to place-names which are essentially places that hold great amounts of wisdom and moral guidance. This metaphor of wisdom in places is source of Basso’s title Wisdom sits in Places.[1] Keith Basso, Wisdom Sits in Places: Landscape and language among the Western Apace, (University of New Mexico Press 1996), pg 54
[2] IBID, 55
[3] Keith Basso, Wisdom Sits in Places: Landscape and language among the Western Apace, (University of New Mexico Press 1996), pg 93
[4] IBID, 95
[5] IBID, 95
[6] IBID, 94-95
[7] IBID, 113
[2] IBID, 55
[3] Keith Basso, Wisdom Sits in Places: Landscape and language among the Western Apace, (University of New Mexico Press 1996), pg 93
[4] IBID, 95
[5] IBID, 95
[6] IBID, 94-95
[7] IBID, 113
