well aware of the benevolence and at times hazards inherent in it.” Antonio resides and continues to write from his ranch on the plains of New Mexico’s land of enchantment.
Acknowledgments
My deepest appreciation to the following:
Hank Estrada, my partner who continues to dream with me.
Thanks to :
Arizona Department of Commerce—Arivaca Community Profile.
Holbrook Chamber of Commerce/Historical Society of Navajo County (original documents held at Arizona State Archives, Department of Library Archives and Public Records)—Invitations to hanging of George Smiley and Deposition of T.J. McSweeny.
Taos Chamber of Commerce—City of Taos and Taos Pueblo
History of the Salinas Pueblo Missions National Monument-National Park Service—History of the Salinas Pueblo.
Ellen Bigrope, Curator, Mescalero Cultural Center, The Mescalero Apache Tribe-History of the Mescalero Apache.
Betty L. Cornelius, Museum Director-Colorado River Indian Tribes—History of the Colorado Indians.
The Colorado River Indian Tribes, Former Internees of Poston, Veterans and Friends of the Fiftieth Year Observance of the Evacuation and Internment—Historic Content and Memorial Tribute, Poston Arizona.
Author’s Note
Some of the names associated with the storytellers mentioned in this book have been changed. This was done for the sole purpose of not identifying those individuals because of their cultural beliefs, or their personal need to disguise their identity. Thus, any name used in the book which might be associated with anyone known to the reader is simply coincidental.
Introduction
This book of ghost stories is a revision of my previous work, “American Indian Ghost Stories of the Southwest.” With this latest expanded work, I’ve reached a broader selection of American Indian experiences with spirits. I’ve included not simply the two states of Arizona and New Mexico, but added California and Colorado. As with my original book, the stories contained within these pages, are not traditional stories. They are real and told to me in an interview format. Almost all of the individuals I interviewed for this book are American Indians who have had first-hand encounters with ghosts. These individuals have seen, and in some cases have been spoken to, even physically touched by spirit(s). A few of these individuals are not American Indian, but have an American Indian connection to their stories. I believe the inclusion of Hispanic, Anglo, African American and Japanese imparts a certain interesting quality.
My interviews required a considerable amount of editing. As anyone knows who has conducted interviews by transcribing from tape to the written page, the process is not as simple as it might first appear. Careful attention must be paid in order to keep the right “feeling” of the interview. Staying true to the emphasis presented by the interviewee, keeping the subject matter in context, and attempting to represent in words facial expressions and hand gestures can be challenging, but is not impossible. I also attempted to keep the narrative flow and the patois of the interviewee as close to genuine as possible, arranging sentences in an orderly manner for the story to proceed smoothly and be understood clearly. While this editing was necessary, it does not detract from the story’s principal subject matter.
The stories speak for themselves. Undoubtedly, some of them will arouse curiosity, speculation, fear, and even cause a few of you to probe further into the subject of the paranormal. I am content to leave you with more questions than answers. In future books I intend to survey other regions and sub-topics of the United States, compiling a collection of similar stories. I never have an idea where all this research of eyewitness accounts will lead. Frankly, like you, I am just along for the ride, and thus far it has been a ride of extraordinary wonder and unexpected amazement. Ghost stories engage me.
I am aware that it is simplistic to overemphasize the negative aspects of ghosts as evil or scary. However, focusing on these points alone promotes neither a positive nor hopeful view of our own end result. The best definitions of the existence of ghosts must be viewed through our own personal traditions of cultural and spiritual beliefs. This being said, I know that ghosts and spirits do exist and are manifest among us. Lastly, to all the individuals whom I interviewed for this book, I sincerely thank and wish you all beauty of strength, beauty of patience, beauty of sacrifice, and the internal beauty that ultimately manifests with experience, wisdom and humor.
— Antonio R. Garcez
Arizona
“There was no climate or soil . . . equal to that of Arizona . . . It is my land, my home, my father’s land . . . I want to spend my last days there, and to be buried among those mountains.”
—Geronimo
Given Arizona’s particular wealth of land, native culture, people, and unique history, I present to you a collection of its American Indian ghost stories. You’ll find within the following pages—the murmuring voices; darting shadows; misty faces twisted in silent screams; empty, staring eyes of the wronged; angry footsteps of the lost; and the vaporous bodies of women with dark, empty-eyed sockets. They are all here. Now relax, find a comfortable chair, fix yourself a strong pot of campfire coffee and prepare yourself for a long and bumpy ride into the realm of Arizona’s American Indian ghost stories. Enjoy!
— Antonio
Yaqui (Yoeme)
Culturally, the Yaqui or Yoeme nation is descended from the ancient Uto-Azteca, or Mexica people of Old Mexico. In the year 1533, the Spanish made contact with the Yaqui, and ultimately Christianity was introduced, which profoundly altered the Yaqui way of life. Interestingly, the Yaqui embraced Catholicism and the new Spanish system of government, but always kept an independent stance in this union. The Yaqui religious life of today is a result of this merger of ceremonies and cultural beliefs. San Ignacio’s Day fiesta, Easter and Christmas are the most important ceremonies of the year for the modern Yaqui. The Yaqui have a history of being fiercely independent, and resisted Spanish colonialism until 1610, when a treaty was signed between the two. Originally they occupied eight villages in the state of Sonora, Mexico. Due to Mexican political changes, they migrated north to Arizona. The U.S. Bureau of Indian Affairs did not recognize the Yaqui nation as an “historic tribe” until 1994. Their battle for such recognition was long and difficult.
Considered political refugees because of their migration from Mexico, they were denied the services afforded to other American Indian nations, and thus not recognized as an independent nation and reservation. Presently the population numbers just over 9,000. In Arizona, the Pascua Yaqui Indian Reservation was annexed into the city of Tucson in 1952. The tribal land, 222 acres, was established in 1964 by an Act of Congress and is surrounded by a desert landscape of scenic vistas, drives and trails. The San Ignacio fiesta is observed at Old Pascua, a village located in Tucson that marks the annual fulfillment of
