Unearthing a Buried History: The Untold Story of the Free Apache (Nde)

By Ruben Leyva

What are the implications for Indigenous Peoples in the U.S. whose history has been omitted from our textbooks? Does their lack of representation among Bureau of Indian Affairs (BIA) tribes lead to political marginalization? Are they at an economic disadvantage, unable to access land and compete for funding due to their lack of official recognition? My research aims to address these inquiries. As a member of a non-federally recognized tribe, our narrative, like many others, is often misunderstood from a historical and cultural perspective.

The free Nde (N'dee) or Apache living off reservations after Geronimo's submission in 1886 are not the stories of noble savages and U.S. military campaigns. Instead, they are mostly ignored. In 2021, a Silver City Daily Press article quoted a spokesperson for the Fort Sill Apache Tribe as saying, "They rounded up all of the scouts [and] all the men, women, and children on the reservation, and that group that was off the reservation – which was the entire tribe...". This is contrasted by what had been written ten years before by the former president of the Mescalero Apache Tribe. The former president wrote, "The Memorial is littered with historical inaccuracies... For example, the "entire tribe" was not taken into captivity in 1886. There were numerous bands of Chiricahua (including some of the Warm Springs band) that remained free, some going deep into Mexico."

I concur with the latter. My family is an example of a band that maintained their freedom after 1886.

Descending from Chihene and Bedonkohe Apache, they were part of a local group whose homeland was the Upper Mogollons and Tularosa Mountains in Catron County, New Mexico. Notable leaders such as Makho, Teboca, Esquine, Francisco (Frank), Geronimo, and Elías (Natcułbaye) protected my family. In 1886, my 3rd Great-grandfather Elías and his family chose not to accompany Geronimo to Fort Bowie, instead fleeing to the mountains of northern Mexico, where they remained free. Similarly, my 2nd Great-grandfather, Frank, did not accompany Geronimo.

Frank and his family were listed on a Mescalero Apache census in 1885. To learn more about him, one can refer to the vital statistics, tribal origins, and antecedents of the Chiricahua Apache, as detailed in the book "From Fort Apache to Fort Sill" by Gillett Griswold and Alicia Delgadillo. Collaborating with historians and anthropologists who have extensively studied the Chihene, I am working with Karl Laumbach, the author of "Hembrillo: An Apache Battlefield of the Victorio War," to establish Frank's role at the battles of Hembrillo and Las Palomas. Frank and his father, Hosteen (Háštìn), are listed on Apache scouts rosters deployed to combat the Chihene Apache under Victorio.

Specifically, Frank is listed as a part of Lieutenant Maney's 15th Infantry, "A" Company Indian Scouts. In his book "Horses Worn to Mere Shadows:" The Victorio Campaign of 1880, Dr. Robert Watt writes, "This was the Apache scout company recruited for service in the District of New Mexico, as opposed to the Apache scouts on loan from the Department of Arizona."

Laumbach's research into archival documents and military reports show how this group of Apache scouts, who Victorio thought he had outrun, had him and his followers pinned down under heavy gunfire at Las Palomas near the Rio Grande River on May 24-25, 1880.

Despite Frank's involvement in various military actions, his descendants have been omitted from the Chiricahua narrative for over a century, with their struggles and contributions being erased and their legacy nearly forgotten. On the other hand, the family of Frank's brother, Chiricahua Jim Miller, did not suffer the same fate. This is because Jim not only rode with Victorio and survived the massacre at Tres Castillos but he was also taken as a prisoner of war to Florida. Interestingly, my cousins, who are descendants of Jim, are members of the Mescalero Apache Tribe, and I am acquainted with the family.

Although my family belonged to the same Bedonkohe local group as Geronimo, the history of the free Apache has been largely overlooked, with a few exceptions. Writers such as Lynda A. Sanchez, Grenville and Neil Goodwin, and Helge Ingstad have tried to share my family's story. We have been called "The Lost Apaches." I frequently discuss the challenges of shedding light on this hidden history with Lynda. While some knowledge has been lost, the culture and identity remain intact. The impact on the many families with similar histories to mine is significant. We are a nation of Chihene Nde or Chiende (čìhén -ndé), a tribe that is not federally recognized. Tribal members often express their feelings of invisibility in their homeland and the marginalization that comes with not being federally recognized, including the loss of language.

The public's misconceptions about our place in history do not alter our understanding of our identity, ancestral homeland, and neighboring tribes. Oral traditions have preserved our stories, and the evidence uncovered by scholars like Karl Laumbach, Dr. Neal Ackerly, Lynda A. Sanchez, and others corroborate our historical accounts. Through their dedicated research, a network of academics has succeeded in locating the "Lost Apaches," and their commitment reflects their integrity.

Our people have carefully preserved our cultural heritage, which has been passed down through generations in secrecy and through cultural revivals. The Chihene Nde Nation's petition for federal acknowledgment is currently under review in the Office of Federal Acknowledgement. If approved, this petition would enable the tribe to actively participate in addressing present-day issues within our ancestral lands in southwestern New Mexico. Recognizing this overlooked history is essential in addressing the injustices of the past and creating a more inclusive future.

On this Indigenous People's Day, which coincides with the anniversary of Apache Victorio's passing on October 14-15, 1880, I want to emphasize the importance of advocating for the remembrance of overlooked Indigenous histories. It is crucial that we no longer disregard the stories that have been kept from us. If anything is to be erased, let it be the marginalization of unacknowledged tribes and the artificial power imbalances perpetuated by the establishment (both federal and tribal). By acknowledging the past, we can pave the way for a future where everyone is recognized, heard, and respected.