#Apache Culture

[gryfflepuffinthetardis]

The Tribe

Season One Masterlist

Unfinished Business

A Real Rain

Summary: When a group of college students are brutally tortured and murdered and one is kidnapped, the BAU is led to believe that their UnSub has an extensive knowledge but impractical understanding of Native American ritual which leads them to consult with the reservation policeman who is also an activist, then they start to suspect that a cult is involved.

Warning: Blood, Mention of torture, Mention of Main Character's Torture, Mention of Acid, Cult, Mention of Native American Culture being used against them; Hate on Christopher Columbus (he was not a hero. It's a fact. Look it up. Many historical figures were not as noble as they seem.)

Notes: I am a very white, very pale Caucasian from Irish descent and (possibly) Italian descent (my granddad was adopted but we think his parent(s) were Italian, but honestly I think he spoke to me once in my life while my mom all but had to get a restraining order against his wife with me), however if memory serves me right I am descent of a Native American tribe very distantly across many generations but last I heard of this I was 13, however I feel that doesn't really mean much in terms of... whatever, I can't think of the right word nor do I really want to talk much about it, while the OC is half American/Scottish, Half Mexican and from Aztec descent which was a Native American tribe, this is just because the Aztecs were in central Mexico and it's surrounding areas. I "canonically" (if you can refer that to fanfic) made Zoe a descent of the Aztecs because the Aztec culture is still a significant part of the Day of the Dead celebration. The tradition is a blend of Aztec beliefs about honoring the dead with Catholic practices introduced by Spanish conquistadors, in fact the Aztecs celebrated a similar holiday focused on the Goddess of Death in their culture, Mictecacihuatl. I did some research on this, and I think what the Aztecs were known for fit Zoe quite well but please correct me if I'm wrong because I did short-ish Google searches.

The Aztecs were known for their fearless warriors and pragmatic builders. They had a powerful military which includes elite warrior units like the Jaguar Warriors (who were full-time soldiers considered to be the knights of the Aztec kingdom known for their ferocity in battle and serving as peacekeepers and law enforcement when not at war) and the Eagle Warriors (but I'm not sure what they did as oppose to the Jaguar warriors but from what I've read they protected and policed the city, served as leaders, captured enemies to sacrifice to the Aztec gods which they seemed to actually be known for and I'm ignoring what I read about cannibalism but they were awarded the titles for acts of exceptional bravery in combat)

They are lesser known for their doctors or "ticitl" (If that's spelled wrong let me know) but still known for it, they were skilled in herbal medicine and surgery, even having their own kind of anesthetic using narcotic plants, they used obsidian knives to remove tumors, drain wounds, and agave thorns for eye surgeries.

The Aztecs were known for human sacrifice, especially during troubling times (like pandemics or other crises) and they were performed to honor the gods. The most common was heart extraction, they believed that the heard was both the seat of the individual and a fragment of the Sun's heat (not sure what that means though)

I think these unintentionally lead to Zoe quite well with the fearless warrior and doctor part and even the specification of the heart, I didn't actually know that, I just knew that the modern Day of the Dead culture had roots in Aztec traditions so that works quite well. Let me know if I'm missing anything and let me point out, I have great respect for other cultures, I have great interest in the beliefs that they have and find it fascinating. Just as I have great interest in Mexican culture of the Day of the Dead.

Note 2: I did change most use of the word "Indian" to "Native American" except when used by Blackwolf (because he is Native American and he can use that word while it's distasteful if others do but still don't feel good about it!) or any explicitly racist characters. Zoe's reservations towards Blackwolf are more for his attitude towards the FBI and violence and it's more annoyance for what she feels Blackwolf and Hotch are being rather... well, I can't quite think of the word other can "testosterone" and I think that feels like an exaggeration of what it is. Arrogance, maybe.

“There is a battle of two wolves inside each of us. One wolf is evil, representing anger, jealousy, greed, resentment, lies, inferiority, and ego. The other wolf is good, representing joy, peace, love, hope humility, kindness, empathy, and truth. The wolf that wins is the one you feed.” — Native American Proverb

March 6, 2006

Penelope Garcia was heading back to her batcave with cleaning supplies when she spotted Sean Hotchner enter the BAU. She stopped and handed the cleaning supplies to a random person and followed him.

"What are you doing out of your bunker?" Elle asked, coming up to Garcia, Zoe looked over, shaking her head. She honestly didn't see it.

"I was on my way to file the things that I... file." Garcia said, staring at Sean.

Sean spotted them and went to ask them where he wanted to go.

"Excuse me."

"Hey." Elle said, playing cooler than Garcia.

"I'm looking..."

Zoe stood up, "Hey, Sean."

Sean looked over to see Zoe who he had known from his brother working at the BAU. "Hey, Zoe. I heard you were working here."

"Yeah, your brother finally cracked from his workaholism and was briefly crazy enough to hire me. Follow me." She said and nodded before walking off and Sean followed.

Elle looked at Garcia and asked, "'Brother' as in... That's Hotch's brother?"

"Maybe Hotch is adopted."

"So, gonna tell him now. That'll be fun for us." Zoe snarked as she walked

"How'd you know already?" Sean asked her.

"I know everything Sean." Zoe said, "You're not the lawyer type. Top of the stairs. Good luck."

Zoe went back to her desk where Garcia had gone to badger her with questions and didn't get answers.

About five minutes later, there was a muffled shout from Hotch's office and Sean stormed out.

"Here he comes." Garcia said.

"That's Hotch's brother?" JJ asked.

"Uh-huh."

"I don't see it." JJ said.

"Eh." Zoe shrugged.

Hotch went after his younger brother, "Sean, listen to me. All I'm saying is you're twenty-five years old and it's..."

"You know what? Don't profile me, Aaron!" Sean shouted, pointing at him and then he stormed off.

"Now I see it." JJ said.

"See ya, Sean." Zoe called after him. "Be careful not to crash!"

——————————————————————————————————

They gathered in the briefing room where JJ presented the next case, handing them the files, "Terra Mesa, New Mexico. Five dead. All from Mesa University. No signs of sexual assault and no sign of theft."

"Five nineteen-year-olds. Minimal defensive wounds? One of them was impaled on a six-foot wooden pole." Morgan read from the file.

"Who'd want to torture five college freshmen?" Elle asked.

"They weren't tied up and no one escaped?" Morgan asked.

"No single UnSub could have exerted this much control over so many people." Spencer noted.

"So, you think there was more than two?" Elle asked and Spencer nodded.

"I think we're looking at a pack." Gideon said

"A pack?"

"Three or more that kill in unison. As in nature, the group dynamic dictates that the pack's survival is dependent on their ability to hunt successfully." Spencer explained.

"And, as in nature, a pack will keep on killing until it runs out of prey or is stopped." Hotch added.

"Stopped by what?" Elle asked.

"A stronger pack." Zoe said.

——————————————————————————————————

Nietzsche wrote, "The individual has always had to struggle to keep from being overwhelmed by the tribe."

Hotch, Gideon, and Spencer met Zoe at the crime scene who drove on her motorcycle and waited for them.

"Sheriff, I'm Special Agent Hotchner. These are Agents Reid and Gideon."

"I thoughtany Doctor Noble-Valdez said there were more of you." Sheriff Jimmy Rhodes said.

"The other agents went straight to the station house to look at the victims' files." Hotch asked. "Has forensics had any luck?"

"The county CSU went through for prints and trace evidence. They said with all the workmen tramping through here, looking at footprints would be a waste." Rhodes said, "Come on." He lifted the police tape.

"The bodies were almost completely skinned. Yet, there's so little blood." Hotch said.

"Well, this explains why." Zoe said, looking through the photos, "The UnSub avoided areas of skin on the wrist and throat, areas where the veins and arteries are closest to the surface."

"Why would they do that?" Rhodes asked.

Zoe hesitated to tell him but Gideon did it for him. "They didn't want them to bleed out."

"These kids were skinned alive." Spencer explained.

They entered another room, "Two cases of beer. Two sleeping bags." Gideon stated.

"There's a third sleeping bag upstairs." Rhodes said.

"Everything you need for a night of teenage romance."

"It's unlikely that two couples brought a fifth wheel to take notes." Gideon said.

"Sheriff, it's possible there was a third girl here. A sixth victim." Zoe explained.

"I'll get my deputies to canvass the area. See if anybody saw a girl." Rhodes said.

"You said there was another one outside?" Zoe asked, referring to before the team arrived.

Rhodes showed them where the other victim was killed, a bloody wooden pole was stuck in the ground.

"He was like the others. Coroner said from the amount of blood he was alive when they impaled him."

"I know this is going to sound strange, but the way the victims were flayed alive, mutilated, and now the impalement display of this last victim..." Spencer listed but trailed off.

"What?" Gideon asked.

"These were all war rituals of the Native American Plains Indians." Spencer explained.

"Does that mean something to you, Sheriff?" Hotch asked.

"I'll say it does. Everything you see around us is Apache land. This whole basin is a sacred burial ground and was the site of a number of massacres as I understand." Rhodes explained.

"So, this development is on their land?" Hotch asked.

"It was their land, but they didn't have the money or the inclination to build on it. So the town seized half of it."

"Yeah, last year the Supreme Court ruled that cities can use eminent domain authority to seize and repossess undeveloped private land for private development." Spencer explained.

"And now the town is looking for investors to build on the other half. The Apache are fighting it, of course, in court." Rhodes said.

"There been any violence until now?" Gideon asked.

"Nothing like this."

"You know anybody on the reservation capable of this?

"I don't know. Reservation's federal jurisdiction." Rhodes said.

"Sounds like where we need to go."

We'll call Garcia. See what she can find." Hotch said.

"If she's done drooling over your brother." Zoe muttered.

"What?" Hotch asked, haven't heard what she said.

"What?" She asked in faux obliviousness.

——————————————————————————————————

When Hotch got off the phone with Garcia, he turned to Rhodes and said, "Blackwolf?"

"John Blackwolf?" Rhodes asked.

"You know him?" Gideon asked.

"Native American activist. He's been in a little trouble related to his activism, but nothing violent. And not around here."

"Should we call the reservation police and alert them?" Hotch asked.

"I don't think that's a good idea." Rhodes said.

"Why not?" Zoe asked.

"Blackwolf is the reservation police." Rhodes said.

——————————————————————————————————

Zoe was forced to ride in the car until they got to the reservation school.

"Jane Bear, these are FBI agents. Gideon, Hotchner, Reid, and Noble-Valdez."

She shook hands with Gideon and Hotch. Spencer just waved and Zoe shook her hand. "Just call me Zoe." Zoe insisted.

"Miss Bear is the president of the tribal council and principal of the reservation school."

"A president and a principal? Must be a busy woman." Gideon said.

"We're out here on our own, Agent Gideon. We all do our part." Jane Bear said.

"Is, uh, John inside?" Rhodes asked.

"This about the Terra Mesa killings?" She asked.

"They just want to talk to him." Rhodes said.

"John Blackwolf has done more to help his tribe than anyone. Hell, Jim, how many times have you called him in to find lost hikers? How many drunken campers has he tracked down for the park service? John is a peaceful man..." She defended,

"Who would not hesitate to defend this tribe with force if attacked." Rhodes added.

"What does this have to do with Terra Mesa?" She asked.

"Well, a lot, if John considers the building of the Terra Mesa development on Apache land to be an attack." Hotch said.

She sighed and turned to lead them towards and inside the school, "The developers have paid a lot of families to leave the reservation. So many families have gone now that we can barely fill a single class."

They entered the class as Blackwolf taught the class, "Forcing the Dene, the Apache nation, to abandon their homes and live in government controlled internment camps. Does anybody know the last tribe to surrender to the American government?

"Chiricahua." Spencer whispered

"It was the Chiricahua Apache." And does anybody know the name of the last leader of the Apaches?"

Some kids raised their hands as Spencer whispered, "Geronimo."

Blackwolf pointed to a boy and he said, "Geronimo."

"That's right. He was caught by the US army five times. But the Ga'he had given him so much strength he escaped each time." Blackwolf said, "Samuel.

"Yes?" The boy from before asked.

"Tell the men and woman from the FBI who the Ga'he are."

Spencer spoke instead, eager to share his knowledge. "The Ga'he are mighty spirits who dwell in desert caves."

"Reid, is your name Samuel?" Hotch scolded and the children and Zoe giggled.

"Sorry." He apologized.

"Are the Ga'he good spirits or bad spirits?" Gideon asked.

"They're both." Blackwolf said, "Like men."

"I'll take over for you, John." Jane said.

They met Blackwolf outside as he put on a coat, holding a giant dagger in a sheath.

"Mister Blackwolf, I'm Agent Gideon. These are agents Hotchner, Reid, and Noble-Valdez."

"You look like a college professor." Blackwolf said to Gideon and then looked at Spencer, "You look like his student." Then he looked at Hotch." You, you look like FBI." Then he looked at Zoe, "You look like a misbehaving student." Zoe shrugged.

"We're with the Behavioral Analysis Unit." Zoe said.

"Profilers should know better."

"How's that?"

"We don't do massacres. You do." Blackwolf said.

"Me, personally?" Hotch asked.

"Your government."

"We don't want massacres. Not any more than you do." Zoe said. "It's not fair to base us off our government." Then she thought for a moment and said, "Though to be fair, 'national hero' Christopher Columbus committed mass rape and genocide, among other things."

Blackwolf looked at her, narrowing her eyes as if trying to get a sense of her vibe. She just stared back, unwaveringly.

"Mister Blackwolf, we'd like for you to take a look at these photos and help us figure out how these kids were killed.

"You're not asking because I'm a cop." Blackwolf said.

"No, we're asking because you're an expert on Native American culture, particularly Apache Culture." Zoe deadpanned and handed him the photos, still never breaking eye contact.

"I don't base my opinion on pictures, Mister Hotchner. I have to walk the ground."

"Makes sense." Zoe said.

——————————————————————————————————

They approached the crime scene.

"We should start inside. Forensics says the outside's been contaminated from all the construction traffic."

"Of all the Native American tribes, the Apache were most renowned for their tracking ability." Spencer said, "It was said they could track a man or animal through any condition by simply noticing the slightest disturbance in the environment."

"It's profiling the dirt." Hotch said.

"It's more than that, Hotch." Zoe said.

"I notice you don't carry a gun." Spencer said.

"Twenty-one feet." Blackwolf said.

"What?" Spencer asked.

"Ask Agent Hotchner and Agent Noble, there. They're the real gun hands."

"Why do you say that?" Hotch asked.

"You carry two guns and I don't know how many you have but it's more than two."

"I like to be prepared." Zoe said.  "And it's Doctor Noble-Valdez."

"Any relation to the Valdezes?"

"Yes. The maximum distance an attacker with a knife can close in the time it takes to react, draw your side arm and fire is twenty-one feet.

"Inside twenty-one feet, I win. Outside 21, I have other options besides shooting a man."

"Like negotiating." Spencer said.

"Like running."

"I have more than just guns. It's not just one or the other. I only use them to protect myself and others. I've had more guns held to my head than you'd think. I was trained by Maze Valdez. She taught me to always be prepared. Always have a plan to kill everyone you meet in case they're planning on killing you first. And in my case, they usually are. I taught myself to be a weapon so the odds are usually in my favor." Zoe said. She wasn't following Blackwolf, she was walking with him, tracking with her own skills.

"You have other options."

"Of course, I do. Just because I have a plan to kill if I need it doesn't mean I'm going to. I'm a doctor. I try to save as many lives as I can. Some people just don't give you that choice." Zoe said. "And they're usually men."

"Why do you say I carry two guns?"  Hotch asked.

"Your right instep print's heavier than your left. And since you don't appear to have a club right foot..." Blackwolf said.

"You can't tell that from my footprints." Hotch said. "There's no perceptible difference between them."

"Your problem isn't with your prints. It's with your perception." Blackwolf said.

"Hey, can we get back to tracking or am I going to have to do it all myself?"  Zoe asked. "Am I going to have to solve the crime myself too?"

They went to the blood-soaked in the ground. Zoe was obviously annoyed with being with this company as Blackwolf observed the ground.

"What do you see?"

"There's a saying, 'Once too much blood has been spilled on the same ground, that ground develops a thirst for it'. This is all consistent with Native American warfare rituals. But it's not Apache." Blackwolf said and he stood up and handed Zoe the photos back, "Whoever did this carried out the most brutal practices of the Apache—Navajo, Comanche, Pueblo, and Sioux."

"No one tribe ever did them all. Not like this." Zoe said, her knowledge wasn't as extensive but she did know that.

"Real Indians would know that. This wasn't Indians." They started walking again, "And if you want to figure out who did this, it might help to know there was a sixth person in the house.

"Why do you say that?

"What did Maze Valdez teach you?"

"How to survive." Zoe said and then she spotted something and started walking forwards with intention.

"Female. Ninety, 95 pounds. Size six shoe. Fallen arches. She was walking alone when she was ambushed by two men." Blackwolf said as Zoe walked a good distance around the footprints.

"We also believe there were at least three suspects." Hotch said.

"Three? Yeah." Blackwolf scoffed. "Two over here plus at least six over there." He pointed behind them. "Because while these two carried this girl struggling to their vehicle to the east, at least six others ran single file to hide their numbers, from the west."

"So, you're saying that there were eight?" Hotch asked.

"At least."

"And one hostage."

——————————————————————————————————

They walked through the police station and Blackwolf spoke to Hotch, "Doctor Noble-Valdez trusted my ability, you didn't. You wanted to see how I'd behave at the scene of the crime. You can at least tell me how I did."

"Your lack of an emotional reaction at seeing the carnage leads me to believe you're innocent." Hotch said.

"A guilty man would have feigned disgust?"

"Exactly."

"You know what counting coup is?"

"No."

"The Apache knew they could easily prove their superiority by killing many of the enemy tribe. But they also knew killings would start a fierce blood feud which would result in the waste of lives and resources." Blackwolf explained.

"Makes sense." Hotch replied.

"So the Apache proved their superiority by counting coup, stealthily stealing property, usually horses, from right under the nose of their enemy. To the Apache, killing, unless absolutely necessary, was a sign of stupidity and weakness."

"If this is your way of saying you're not the killer, we already know that." Hotch said.

"So why am I still talking to you?" Blackwolf asked.

"Hotch." JJ approached, "So, if there was another girl out there, no one's reported her missing. None of the papers have received any claims of responsibility or ransom demands."

"We'd like for you to stay and help with the profile briefing." Hotch said.

"If it'll keep the FBI off the reservation, I'll stay."

——————————————————————————————————

They gave the profile with Spencer starting first, "Each torture ritual had specific religious significance, but only to the tribe that practiced it. It's highly unlikely that any one tribe would mix them all together like this."

"Meaning?" An officer asked.

"Whoever did this obviously had knowledge of Native American culture, but they had absolutely no practical understanding of it." Zoe explained.

"What we know is this pack shares a singular vision. Whether they share a religious faith, racist ideology, or political manifesto each member of this unit has surrendered its individual identity to the group." Morgan explained.

"It's the act of kidnapping that reveals the nature of this pack." Hotch said.

"From the German Red Brigade, to the Munich Olympics, to Iraqi insurgents, the act of kidnapping is a characteristic of political terrorist groups." Elle said.

"We could be looking for a domestic terrorist organization like the Symbionese Liberation Army that kidnapped Patty Hearst." Alexander said.

"But these are Native Americans, right?" The officer from before asked.

"I seriously doubt it. The torture and mutilation you see here are very confused imitations of warfare practiced by Native American tribes."

"You trying to tell us that Indians wouldn't be so brutal?

No. Zoe was descent from Aztecs who were known for having fearless warriors known for their ferocity and bravery in battle and they were known to sacrifice animals, but mostly humans, including children to their gods, most typically by slicing the heart out of the sacrificed and spilling their blood on the temple alter.

"No." Blackwolf said. "I'm saying that Indians wouldn't be so confused."

——————————————————————————————————

The team went into Rhodes' office with him.

"Can we really be sure he's right?" Rhodes asked.

"Well, I'm fairly certain Blackwolf wasn't in on it. But you don't need to be Einstein to realize these people were Native Americans, or they were people who made it look like Native Americans." Gideon said.

"Why would anyone want to frame these Native Americans?"

"Possibly to turn public opinion against them." Zoe said, "Jane Bear said that the developers had paid so many families to leave the reservation that they could barely fill a single class. Sheriff, you mentioned the Apache were fighting the land grab in court. Public opinion would be a significant factor."

"Is there anyone besides the developers who might be vehemently opposed to the Native Americans getting the land back?" Hotch asked.

"The ADU." Rhodes said.

"Who's that?"

"The American Defence Union. Founded by a local businessman named Roy Minton. They're like the Minutemen who patrol the borders. Only these guys blame everything on the Native American."

So like a certain politician [(and unfortunately future president-slash-future candidate for presidency for some reason) on everyone who isn't Caucasian or male.

"Who are the members?" Elle asked.

"Minton's people are mostly white, construction workers, building supply vendors, working class people that believe Native Americans are standing in the way of progress and commerce." Rhodes said.

"Well, that makes sense." Zoe deadpanned. Unfortunately the most common thing about Americans is that a White person that blames other races is usually not too far away.

"Whether they feel the Native Americans are standing in the way of progress, or profit or they're just genuine racists." JJ said, "I think Minton and the ADU are strong suspects.

"Let's bring Minton in." Hotch decided.

——————————————————————————————————

Hotch decided Zoe being from Aztec descent should come with them to interview Minton, though she didn't seem too enthusiastic about it as she met Hotch's usual deadpan gaze with her own deadpan gaze.

"Mister Minton, any idea who might be behind these killings?" Hotch asked Minton.

"The Indians have a history of violent behavior, especially the Apaches." Minton said as if it was a modern fact.

Native Americans. Zoe mentally corrected, hiding her distaste with her usual stoic (semi-)professionalism.

"Did you know that they used to kill white settlers? Decapitate the bodies. Put their victim's heads on wooden pikes outside their houses?"

“Yeah, and Christopher Columbus actually killed so many Native Americans that historians have stated it’s difficult to pinpoint but due to the combination of violence, enslavement, and disease following Colmbus’ arrival, it can be estimated that up to ninety percent of the native population died. Doesn’t make every Caucasian responsible for that.” Zoe said in her usual deadpan voice but there was a noticeable coldness to her tone. “It was a long time ago. You still seem pretty upset about it.”

Minton ignored the info about "national hero" Christopher Colmbus.

"That was the other night. My family has been dealing with the Apache for one hundred and fifty years." Minton said.

"You know, your rhetoric sounds just hateful enough to justify violence." Morgan said.

"We don't need to stoop to their level. We're fighting the Indians in court." Minton said.

"Is that right? Then why all the guns, Roy?" Morgan asked. "Our records show that your two hundred members carry over four-hundred-and-fifty firearms."

"We're simply exercising our constitutional right under the Second Amendment. We have the right to defend ourselves."

Zoe refrained from scrunching her nose as she had said something similar earlier. Only she had reason to carry firearms. She had been attacked so many times. So many people wanted her dead. Actively and in the past. She had been hurt by men who took advantage of owning guns and weapons that she

"Four-hundred-and-fifty guns, Roy. I don't think so." Morgan scoffed, "That's not self-defence. That's plain paranoid."

"Not anymore."

When they were done, they regrouped with the team at the police station.

"If Minton's as fanatical as he pretends to be, he wouldn't file lawsuits." Morgan stated.

"Or organize labor unions." Elle said.

"The Native Americans are keeping Minton and the members of the ADU from making a lot of money on the development and construction of the Apache land."

"I agree. He's using racist ideology to cover simple greed." Gideon said and turned to Rhodes, "Sheriff, I'd like you to put Minton under surveillance.

"You think he's guilty?" Rhodes asked.

"Not likely, but we've just given Minton reason to believe that some faction of the ADU may have taken matters into their own hands and Minton may lead us to them." Hotch explained.

Morgan's cell phone rang. "It's Garcia." He unclipped the phone from his belt and picked up, "Hey. What do you got? Okay. Nice job." He hung up, "Think we might have found our sixth victim."

——————————————————————————————————

Alexander, Zoe, Hotch, JJ, Morgan, and Elle went to Ingrid's father's house and he let them in. There was something off about him that Zoe just couldn't shake. Morgan went to look through Ingrid's old room.

"How old was Ingrid when your wife passed away?" Zoe asked Peter Greisen.

"Fourteen." He said.

"And then you raised her on your own?" Elle asked and he nodded.

"Why didn't you report your daughter as missing, Mister Greisen?" Alexander asked with a slight edge to his tone.

"I didn't know she was missing. She has her own place. She has her own life at school. Her own friends." Greisen explained.

"When was the last time you spoke?" Elle asked.

Griesen thought about for a second and said, "A couple weeks ago." And then he explained, "She's been going through a phase the past couple months. Distancing herself."

"Has anyone threatened Ingrid?" Elle asked.

"Not that I know of." He said.

"Have you received any menacing phone calls or seen anyone in the neighborhood? I mean, anything that's been unusual at all?" Zoe asked.

"No. Nothing like that."

"We have reason to believe the people who kidnapped your daughter may be politically motivated." Hotch said, "They killed those kids and they kidnapped Ingrid in the name of their cause."

"We think the first thing, or, the best thing, you can do to help your daughter is for you to go on the news."

"How will that help Ingrid?" He asked.

"If we can personalize Ingrid to the public, the public will take any harm that comes to her at the hands of the kidnappers personally." JJ explained. "Hurting her would hurt their cause."

"It will stop them from killing her?" He asked.

"It might."

——————————————————————————————————

They met up with Morgan in Ingrid's room.

"Hey."

"So?" Morgan asked.

"Fathers' blame themselves when their child is kidnapped. As irrational as it is, it's typical." Hotch said and Alexander and Zoe looked at him. "This guy didn't do that. Why not?"

"Well, in these situations, innocent parents, they don't hide their feelings of guilt, while guilty parents do." Alexander said.

"So we're thinking this guy's guilty?" Morgan asked.

"Of something." Hotch said.

——————————————————————————————————

While Greisen went on air, they continued to look through Ingrid's room for clues when Elle came in saying, "We've got a caller on the line."

"Has Greisen been prepped?"  Hotch asked.

"The caller doesn't want to speak to Greisen. In fact, he doesn't want Greisen to know that he's even calling."

Hotch took the phone, "This is Special Agent Aaron Hotchner."

"Yeah. We have Ingrid Greisen. We'll turn ourselves and the girl in under one condition." The man on the other end of the phone said.

"I'm listening."

"You don't tell Greisen about it."

"What does it matter to you what I tell Greisen?" Hotch asked.

"Because he paid us to kidnap her."

——————————————————————————————————

Alexander, Hotch, Elle, and Morgan brought the kidnappers in and got the girl to the hospital. Zoe heard she was nonresponsive. Morgan, Spencer, and Zoe went to the hospital while the rest of the team interviewed the kidnappers and the father.

As the three approached Ingrid's room, Morgan's phone rang. "It's Garcia."

"We got this." Spencer said.

"You sure?"

"Yeah. Yeah." Spencer nodded.

"Yeah, believe it or not, I have some experience with kidnapping trauma." Zoe said.

"Okay." Morgan said and answered his phone, "Yeah. Talk to me." He walked off and Zoe and Spencer went to Ingrid's room.

Zoe looked through the window on the door to see the young blonde woman in the bed. She was awake, just staring in front of her.

Zoe mentally flashed back to the following days at the hospital after she escaped those eight months. It was a blur to her but she could remember seeing the pictures of her, she didn't look at the camera but past them, just into space.

Spencer opened the door and held it open for Zoe. She approached Ingrid, muttering a thank you to Spencer.

"Hello Ingrid. I'm Doctor Spencer Reid, this is Doctor Zoe Noble-Valdez. We're with the FBI and we were wondering if you could..."

"Griesen, Ingrid. nine-four-three-two-three-nine-four-eight-seven."

Spencer and Zoe looked at each other to confirm that they both heard this insanity that sounded like it came from a computer.

"Excuse me?" Spencer asked.

She looked at them and spoke more slowly, if it wasn't for the utterly blank look in her eyes and tone in her voice, she almost would've sounded annoyed that she had to repeat it, "Griesen, Ingrid. nine-four-three-two-three-nine-four-eight-seven."

"Can I see your hands?" Zoe asked, she didn't wait for a response and took Ingrid's hand, examining her hand. Zoe stroked her hands over Ingrid's palm and then her fingertips, feeling the grooves of Ingrid's fingerprints under her own fingertips. She didn't find what she had been fearing to find... to both her relief and disappointment.

She gently placed Ingrid's hand back on the bed and looked at Spencer, gesturing for the door.

Spencer still confused nodded and they left without another word.

"What's up?" Morgan asked, approaching, confused as to why they were out so soon.

"She's brainwashed." Zoe said at once. "Cult, most likely."

"Why'd you ask to see her hands?" Spencer asked.

"It's not the same cult as the one they built around me." Zoe said.

"How do you know?" Morgan asked.

Zoe hesitated, her jaw clenching, then she sighed and held up her hand, “She still has her fingerprints.” She held up her hand, “one of the first things they did once the cult was built was that they burned off my fingerprints with acid. It was a long shot, anyways."

Spencer gently took Zoe's hand and saw she had no fingerprints.

"I..."

"Don't." She pulled her hand back, on guard, "Just call Hotch." They didn't move. "Call Hotch!" She snapped.

Morgan took his phone out and turned away from them as Spencer gave Zoe puppy-dog eyes.

"Ingrid isn't catatonic anymore, but she's answering every question with only her name and Social Security number." Morgan told Hotch through the phone. There's more. Garcia did some checking. Ingrid hasn't been enrolled in school for over a year. She had good grades. Just suddenly dropped out and vacated her campus apartment. She left no forwarding, Hotch. We have no idea where or how she's been living."

——————————————————————————————————

Ingrid had been in a cult and the Greinsen intended on bringing Ingrid to a deprogrammer and he feared that the cult had been responsible for the killings but didn't want his daughter to go to jail. During the night Minton and his family was attacked and the police officer patrolling them was killed.

They went back to the police station to update the profile now that they knew a cult was involved.

"We're looking for the cult leader. Typically men between the age twenty-five and thirty-five with a high level of intelligence." Zoe said as cults were her specialty. "A sociopathic underachiever with an extremely abusive childhood. And obviously someone with an interest in, and an affinity for Apache culture and rituals."

"Look for males with criminal records for lesser type crimes." Morgan said as Zoe crossed her arms, she had put her motorcycle gloves on now because Spencer kept looking at her hands in sympathy. "Drug possession, petty theft."

"What about school records?" JJ asked, "The victims from the first crime scene went to Terra Mesa University? Maybe the leader was there, too."

"That's great." Elle said, standing up, "Look for students who studied Native American cultures extensively."

"We need to do it all." Morgan said, "With this second strike it could be a spree."

Zoe had to excuse herself now that her part of the profile was done, she had to meet up with Blackwolf, Hotch, and Ingrid at the house where the family was killed.

——————————————————————————————————

Zoe got off her motorcycle, glancing at the house. She went to take off her gloves before stopping and changing her mind. She approached Rhodes, Blackwolf, and Hotch who had just arrived too.

"Sorry about your man, Jim." Blackwolf said.

"I appreciate that." Rhodes said.

"That her?"

"She won't give us anything, but her name and her Social.

"Thanks." Blackwolf said."

Okay. They're ready. Everybody out." he called to the officers and went to the car and yanked Ingrid out, "Come with me! My friend wants to show you something." He pulled Ingrid to Hotch, Zoe, and Blackwolf

"Ingrid, my name is John Blackwolf.

"I know who you are." Ingrid said, the first words other than her name and social. "You are the son of Benjamin Blackwolf of the Chiricahua Apache.

"Come with me." Blackwolf said and turned to head into the house.

They walked through the hall of the house, next to a cluster of pictures of the kids was smeared with blood as the family had tried to escape. They walked past it and into one of the daughter's room.

"What do think happened here, Ingrid?"

Ingrid looked around, the books and trophies had lines of blood on them when the girl had been stabbed, blood was splattered on the white curtains, lots of blood was stained onto the bed, on the girl's paintings. Her name had been Nicole.

Ingrid looked back at Blackwolf and said, "I think three little trespassers met the vengeful blade of the tribe."

"What tribe would that be?" Hotch asked.

"There are only two people. The Apache, and those who trespass against us." Ingrid said.

"You're not Apache, Ingrid." Blackwolf said.

"No. You are not Apache." She argued, "Not anymore. Grandfather tested me. He sent me to the desert mountains to be blessed by the Ga'he. The Gahe have brought Grandfather back to us, build his new tribe to reclaim the sacred land for the Apache."

"Where is Grandfather?" Hotch asked.

"Did Grandfather ever tell you where the name 'Apache' comes from? It comes from the Zuni word 'apachu,' it means 'enemy'. And if Grandfather knew the first thing about the real Apache he would have taught you to refer to us as the 'diné'. It means, 'the people'."

"Grandfather said that you and all the living Apache are like the Jews of old, lost and wandering the desert in search of their Messiah. And he has come..." She argued but Blackwolf cut her off by speaking over her.

"The diné don't believe in a Messiah."

"You were lied to, Ingrid." Zoe said.

"The Ga'he..." Ingrid started.

"Don't use a word you don't understand. The Ga'he are not magic fairies. They are not gods as you understand them." Blackwolf said and he grabbed one of Nicole's shirts covered in her blood and held it up to Ingrid and he grabbed her harshly with her other hand, having her squeak in fear. Zoe refrained herself from jumping in as Blackwolf shouted, "This is not the blood of an enemy! This is the blood of a little girl just like you are. You've been fed bits and pieces of a culture you don't understand."

"You don't know." She said when Blackwolf let her go."

"What we do know is that you've been manipulated and exploited by a very disturbed individual." Hotch said.

"You are a liar!" She cried and she turned back to Blackwolf, "You have disavowed your ancestors. Only those who dwell in the dead lands deserve to live!"

Blackwolf looked at Hotch and Zoe.

——————————————————————————————————

Zoe was helping Garcia find potential cult leaders while Spencer looked through the paper files while the others figured out where the cult may be.

"Stop looking at my hands." She said, without looking up.

"Sorry. It's just... they should've grown back."

"Minor burns or injuries usually don't permanently change them. They didn't understand that. Within a few weeks, they were growing back and they burned them again and again. Until I stop screaming. I finally explained it to them. It would take a third-degree burn or other serious injury that affect all the layers of skin that the fingerprint is encoded into. At least five. Three months in and they had burned nine layers and, they're gone." Zoe explained.

"I'm sorry."

"I know you are, Spencer. I don't need your pity. I don't want your pity. It's been five years. I've accepted it. I just..."

"How were you never converted?"

"I wasn't a victim of the cult. I... I was the inspiration for it. Because I refused to break. If I was ever innocent, they took it from me but I still refused to break and I continued to fight, when they would've broken. They were broken and my fight confused them and so the cult formed. Even if they tried, I knew the truth." Zoe said, "Here's someone. Jackson Cally."

Spencer moved his chair to look at her screen.

"He was expelled from TMU six months before the others for drug possession and there was a string of colleges before. Every single one, he studied religion and Native American culture and he was in a seminar on Native American culture with Ingrid Greisen and look, John Blackwolf guest lectured." He read.

"Send it to Garcia. "

——————————————————————————————————

Zoe went with Hotch, Elle, Morgan, Blackwolf, Rhodes, and other officers to an abandoned motel off of Route 29 that Blackwolf speculated might have be where the cult was.

They kicked the door down and went through the darkened motel until Hotch found someone. A man with his back to them his arms behind him

"FBI! Don't move! Put your hands out to the side and turn around very slowly." Hotch said and Cally held his arms out. "Jackson Cally?" Zoe, Morgan, and Elle entered the room behind him. "Grandfather?"

Cally finally turned around.

"There's no one else here, Hotch." Morgan said.

"Where are the others?" Zoe asked.

"Hunting." Cally said.

—————————————————————————————————

Zoe was on the phone with Spencer as he read the paper file that he printed of what Garcia had pulled up. "Jackson Gordon Cally, thirty-two years old. Spent most of his childhood moving from foster home to foster home."

"Hang on a second. I'm going to put you on speaker." She said and pushed the button, "Go ahead, Spence."

"Simply another sad, but unremarkable statistic aside from the fact that he had an IQ of 189." Spencer said. Zoe was unimpressed.

"Any criminal record?"

"At eighteen, he spent twenty-two months in prison for auto theft. I just spoke to the warden at the prison. Said when he was there he found religion and began preaching to his fellow inmates. And that he once convinced a mass murderer he was doing time with to beat to death an inmate that was threatening Cally."

Zoe was still unimpressed. That wasn't surprising. Cult leaders were known to be rather persuasive.

"Ever since he was a child, this guy just survived on cunning, force of personality." Gideon said.

"He spent twenty-two months in the clink. Was released and then bounced from university to university studying, you guessed it, Native American cultures." Spencer said.

"Okay, thanks, Spence." Zoe said and hung up.

Cally reminded her of an unremarkable version of her ex-boyfriend. High IQ. Highly persuasive. Abusive childhood. Underachiever. Criminal record.

"What's his connection to the Apache?" Blackwolf asked.

"Aside from taking your class? Nothing that they could find." Zoe said. "With sociopaths like Cally, there is no connection."

"If it hadn't been Apache he would've found some other culture to attract and manipulate his followers." Hotch said

"Like Manson, Cally's been forced to become an expert profiler of sorts. He reads the people around him. He finds a way in, and then he brainwashes them to serve his needs." Zoe explained.

"And the only way to figure out his game is to play it." Hotch said, "I'm going to give him exactly what he wants."

"What's that?" Elle asked.

"An audience. Zoe, you have experience with cult leaders?" Hotch asked.

Zoe stared at him, unamused at Hotch-levels.

"Alright, but I have a suspicion. Give me a moment."

——————————————————————————————————

Zoe sat in a chair in front of Cally, the moment she sat down, his eyes flickered to her necklace, a Day of the Dead necklace, she didn't have her leather jacket on and had her shirt sleeves rolled up slightly, revealing her alebrije wolf tattoo on one shoulder and her tattoo of Santa Meurta on the other.

"Hello Mister Cally, I'm Special Agent Doctor Zoe Noble-Valdez with the FBI." She said.

"You know, I've spent my whole life talking to cops and doctors. There's something different about you. You're not just a cop or a doctor. Are you?" He said.

"You're very perceptive." She said, only barely meaning it.

"So what are you?"

"I'm a profiler."

"So am I."

"You're not the leader, are you?"

"No. That'd be the suit back there, Special Agent Aaron Hotchner."

"But your colleagues still respect you a great deal. They think you're very smart but you also scare them a little. You worry them. You're a mystery to them that they can't quite profile."

Zoe raised her eyebrows.

Cally looked at Hotch, "And they look at you to find all the answers. Leadership is a grave responsibility."

"Well, they don't call me Grandfather." Hotch remarked.

"Well, in my tribe, Grandfather is simply another word for 'teacher'."

"Did you teach your tribe to murder?" Zoe asked.

"No, I don't teach murder. I teach love. Love of land. Love of ancestors. Love of the tribe. These trespassers poison the land. You know the Day of the Dead stems from Aztec beliefs."

"I did know that. I'm from Aztec descent from my mother's side." Zoe said.

"Not many do. The remaining Aztecs have forgotten who they are. But the Apache will soon remember who they are and they will hunt these trespassers off their land until no one but the Apache remain."

Blackwolf stepped up, "You think you speak for the Apache, but you're nothing, but a coward and a killer."

"I haven't killed anyone." Cally chuckled.

"Your tribe killed a family last night. A mother, a father, and three little girls. Ages, five, eight, and eleven." Zoe said, "Do you think that your little tribe is going to wage a war with all the white people in this state?"

"Pretty soon, we won't have to." Cally said

"Why's that?" Hotch asked.

He turned to Blackwolf. "What's going to happen when the angry white men come to the doors of your children blaming you for the killing of their people? What are you going to do? Call the cops? No. You're going to string them up. You're going to put their heads on poles and rape their women just like the savage animal you really are. Like the savage animal your father was before they shot him down."

Blackwolf grabbed Cally by the front and slammed him against the wall. Zoe only looked mildly interested in what was happening while Morgan shouted, "No, Blackwolf."

Morgan pulled him off as Zoe got up and stepped up to Cally.

"And you! You're just like your ancestors. Who sacrificed children by cutting out their hearts while they were still alive. By eating their flesh!"

"I'm a vegetarian." She remarked and walked past him with Hotch outside to Blackwolf.

"Let me in with him, alone." Blackwolf said, "I'll get him talking."

"You've done more than we could have hoped for." Zoe reassured him.

Hotch turned to Morgan and Elle, "You guys take Cally down to the Sheriff's Office."

"You tell that man he's welcome on my reservation any time." Blackwolf growled, pointing.

"Cally's a racist. That's why I took my jacket off. To show my tattoos. Not all Mexicans are from Aztec descent but I just happen to be and he could make that assumption if he studied Native American cultures. You just tipped him over the edge." Zoe explained. "It was never about the Apache. It's just about power and control."

——————————————————————————————————

It turns out a bunch of guns were missing from Minton's house. The cult was going to stage an ADU attack against Native Americans since the ADU didn't actually attack anyone.

"The school's our most vulnerable target." Blackwolf said.

"Cally likes killing kids." Zoe scoffed.

They got out and walked through a dark room of the school. Blackwolf heard Hotch taking out his gun.

"Put that away."

"What?" Hotch asked.

"You don't need it." Blackwolf turned to them. "Use your baton. There are many paths to the same place. Trust me."

"Just so you know, you sound like a fortune cookie." Hotch deadpanned.

"You asked what Maze Valdez taught me. It was how to be the ultimate weapon. I don't need a gun. The Aztecs have fearless warriors known from their ferocity and bravery but they did it to protect their tribe. Our best bet is stealth. Pick them off one by one. My cousin is a modern ninja. Stealth is my specialty." Zoe said.

——————————————————————————————————

When the cult members arrived, the one classroom was empty. Zoe slammed a door shut, bringing one closer and she punched him in the carotid sinus, a pressure point in the front of the neck. When pressure is applied it can trigger carotid sinus syncope, a response that causes fainting, it can happen even if someone were to wear a tight collar. If this pressure point is struck, the body’s receptors are confused into thinking the body’s blood pressure is too high and the body attempts to correct this by suddenly dropping blood pressure which can lead to insufficient blood supply to the brain and then fainting.

Zoe led a few away while Hotch took out one and then pulled another into a classroom. Blackwolf pulled the rifle from another and the cult member took out his knife, Blackwolf took out hers.

Zoe had three following her, not sure if they had someone. She circled around a shelf and grabbed one, pulling behind it and hitting their head against the wall.

"Who's there?" A member shouted but Zoe was gone.

She grabbed another's rifle, kneeing them in the groin and kicking them away. He and the other member watched as without looking she pulled the ammo and threw the gun aside.

Then there was a gunshot. Hopefully, by Hotch, Zoe looked away and the last member holding their gunshot at her but she rolled out of the way and she spun when she shot again, dodging the bullets until the gun went click, click, click.

The first member she had disarmed lunged at her but Zoe simply grabbed his hand, twisting it to just to the point of intense pain, making him shout in pain but the most terrifying part was the intense look of hatred in Zoe's eyes, that they would attempt to come and kill children. The other member ran at her and Zoe pushed the first member into them, making sure to hit their heads together.

Hotch and Blackwolf showed up, having heard the shots and had become concerned but Zoe was still standing unhurt.

"You took out three at once?"

Zoe just shrugged.

Zoe tied up all the members, tightly so they would have no chance of escape and applied pressure on the woman's wound that Hotch had shot to keep her from shooting Blackwolf

The rest of the team arrived as the three were sitting in front of the school.

"The children?" Gideon asked.

"They're fine." Hotch said.

"Did you actually think I'd let any of them get hurt?" Zoe asked.

"We got them out before they got here. We took down these six." Hotch said.

"Without firing a shot?" Spencer asked.

"Captain America here shot number five." Blackwolf said, looking at Hotch.

"You're welcome."

"And one of them shot all their bullets at Zoe and missed." Blackwolf said.

"They're not exactly a sniper with a gun." Zoe dismissed.

"Number six is cut up pretty bad. I don't think he's going to make it." Hotch said.

"At least I didn't shoot him." Blackwolf muttered.

"I think I'd rather be shot." Morgan remarked.

"One of them has a broken wrist and a concussion, two of them have just a concussion, and one of them has an injured caroid sinus." Zoe said.

"There's an old Apache saying, 'You can take many paths to get to the same place'." Hotch said.

*Edited October 23, 2024*

[tahomawhisperingwind]

Sacred Plants and Their Powers in Apache Traditions

Image generated by the author

As the first light of dawn kisses the rugged landscape of the Southwest, the air is filled with the earthy fragrance of sagebrush and cedar. For the Apache people, this scent isn’t just a reminder of nature’s beauty; it’s a bridge to their spiritual world, a connection to generations of wisdom. What if I told you that these sacred plants do more than just enhance the aroma of the desert? They embody the very essence of Apache spirituality, healing, and resilience.

The Heartbeat of Apache Culture

In Apache tradition, sacred plants are not mere resources; they are revered allies that weave a tapestry of life, spirituality, and health. Imagine standing in a sunlit clearing, surrounded by towering juniper trees and sprawling sagebrush. Each plant resonates with unique energies, offering insights into the mysteries of existence. The Apache view these plants as living entities, each possessing a spirit that contributes to the balance of the universe.

Cedar, for example, is more than a tree; it is a symbol of purification. When the smoke of burning cedar wafts through the air, it carries with it the hopes and prayers of the Apache people, cleansing the spirit and inviting clarity. Sage, with its silvery leaves, is known for its ability to ward off negative energies, enveloping the space in a protective embrace. Tobacco acts as a communicator between humans and the spirit world, a sacred offering that establishes a dialogue with the divine.

A Journey Through Time

To understand the significance of these sacred plants, one must delve into the rich history of the Apache people. These traditions, rooted deeply in the land, have persisted through centuries of challenges, including displacement and conflict. The Apache have always viewed the natural world as a living entity, intertwined with their existence.

Elders, the keepers of this knowledge, pass down teachings about the sacred flora to the youth, fostering a deep respect for the earth. The wisdom of the elders is like a river, flowing through the generations, teaching the lessons of patience, growth, and the interconnectedness of life.

The Symbolism of Sacred Flora

Sacred plants symbolize sustenance, resilience, and community. Each gathering of these plants transforms into a sacred practice, a ritual that deepens the bond between the Apache and their environment. When the Apache go out to gather plants, they do not see it as a simple task; it’s a spiritual journey that emphasizes gratitude and respect for nature.

The Apache proverb, “From the seed, the plant grows; from the struggle, wisdom blooms,” encapsulates this philosophy beautifully. It speaks to the idea that life’s challenges can yield profound insights, much like a seed that must push through the soil to reach the sun. The act of gathering plants becomes a metaphor for life itself, teaching patience, resilience, and the importance of nurturing one’s roots.

The Tales of Nahasdzáá

One of the most poignant stories in Apache tradition is that of Nahasdzáá, a young man on a quest for understanding. Threatened by external forces that jeopardized his tribe, Nahasdzáá embarked on a journey to uncover the secrets of sacred plants. Guided by the wisdom of his mentor, he traversed the desert, learning about the juniper tree, tobacco, and desert sage along the way.

Through his journey, Nahasdzáá discovered that true strength lies not in dominance but in harmony with nature. Each plant he encountered taught him valuable lessons—resilience from the juniper, connection from tobacco, and purification from desert sage. This tale serves as a reminder that the answers we seek are often found in our relationship with the natural world.

The Spiritual Significance of Plants

The spiritual significance of plants like sweet grass, tobacco, white sage, and cedar cannot be overstated. Sweet grass is used in ceremonies for its cleansing properties, symbolizing the purification of the spirit. Tobacco, a sacred offering, serves as a conduit to the spiritual realm, connecting the physical and metaphysical worlds. White sage is employed for purification, while cedar is revered for its protective and healing properties.

Experts like Dr. Althea McGowan and Chief Apache John D. Dorsey emphasize that these plants are not just tools—they are integral to Apache spirituality, guiding individuals on their paths of healing and transformation. The knowledge surrounding these plants is a living legacy, passed down through generations, ensuring the survival of Apache culture.

Integrating Sacred Plants Into Daily Life

In Apache traditions, the integration of sacred plants into daily life is essential for maintaining physical and emotional well-being. Imagine a community gathering where sage and sweet grass are lit in a ceremonial smudge. The smoke dances in the air, carrying prayers and intentions upward, fostering a sense of unity and belonging among the participants.

Herbalists within the Apache community often utilize plants like turmeric and yucca to treat ailments, blending ancient wisdom with modern healing practices. These rituals reinforce community bonds, emphasizing the importance of connection not only to nature but also to one another.

The Contemporary Relevance of Apache Teachings

In today’s fast-paced world, the teachings surrounding sacred plants resonate deeply as individuals seek connection with nature and spiritual grounding. The practice of smudging with sage has gained popularity, promoting mindfulness and community bonding. In an era marked by stress and disconnection, these ancient practices offer a pathway back to serenity.

The rising interest in indigenous knowledge highlights the importance of environmental stewardship and sustainability, echoing the teachings of the Apache. As we face pressing global challenges, the wisdom of the Apache people serves as a guiding light, reminding us of our responsibility to honor and protect the natural world.

Conclusion: Embracing the Wisdom of Sacred Plants

As we reflect on the profound connection between the Apache people and their sacred plants, we are reminded of the importance of honoring these ancient traditions. These plants serve as essential allies in healing and spirituality, embodying deep wisdom that can guide us on our personal journeys.

The stories, rituals, and teachings surrounding sacred plants invite us to explore our connections to nature, fostering well-being and a deeper understanding of life’s interconnectedness.

So, as you breathe in the forest air or walk through a sun-soaked meadow, consider the stories the plants have to tell. What wisdom lies within each leaf, each petal? Perhaps, like the Apache, we can find strength in harmony with the natural world, allowing its gifts to enrich our lives.

In a world that often feels fragmented, let us return to the roots of our existence, embracing the sacredness of the earth and the teachings of those who have walked this path long before us. As we honor these connections, we may discover that the journey toward healing and understanding begins right outside our door.

By weaving these elements together, we honor the Apache traditions and the sacred plants that hold the key to their spirituality and resilience. It’s a call to action, inviting us all to reconnect with nature and embrace the wisdom it offers.

AI Disclosure: AI was used for content ideation, spelling and grammar checks, and some modification of this article.

About Black Hawk Visions: We preserve and share timeless Apache wisdom through digital media. Explore nature connection, survival skills, and inner growth at Black Hawk Visions.

[folkfashion]

Jicarilla Apache man, United States of America, by NPS

[joe-england]

They took part in Apache ceremonies. Their schools expelled them for satanic activities | Native Americans | The Guardian

[weirdsociology]

i just saw a post saying dune should never have been written bc it's so orientalist and while it is orientalist i resent that post for neglecting to mention all the other desert cultures it appropriates.

[lazydally09]

I found the White Mountain Apache creation story from 2004. It doesn't go over the full story or the many iterations but this will do. I hope you enjoy and please be respectful, Thx.

[ishallbelife]

Scarcity: What Tipped Me Off {We Shall Remain + Oliver Enjady}

In roughly 2013, I watched something I’ll never forget. It was somewhere in the We Shall Remain documentary, part of PBS’s American Experience series.

But I’m 95% sure that the speaker was Oliver Enjady. In the film, he was listed as a Chiricahua Apache, but I’ve also seen him identified as Mescalero.

(Mr. Enjady, if this was not you, I sincerely apologize. You were quite memorable in We Shall Remain, and I also sincerely enjoy your paintings—and the song Lyla June Johnston wrote based on your words.)

Anyway, moving on, here’s a paraphrased version of what was said:

In a healthy village, before the Europeans came to colonize this continent, barring famine or disaster, all needs were met in indigenous villages, because everyone had different talents. If an individual had more skill in gathering food from the plants around them, they take what they needed and harvest what was appropriate; then they would share the bounty with others in the village. A talented hunter may kill more animals than he could personally consume, but he would share with those in the village who didn’t have enough, like a widow and her children.

Now, if a hunter were to come in and hold on to more than he needed, that didn’t make any sense. That food would go to waste. Therefore, it was considered a sickness among his people, and the rest of the village would look after him and try to treat his illness.

{In my memory, the video’s graphic was quite powerful, because the graphic showed the hunter literally on top of a hill made of all his food, which looked a bit like a painted hambone. I think the food even started to rot.}

Now, when the Europeans first came to this land, it was well known and understood among the people already living on this continent: not only did the white men HAVE this sickness, they were rife with it.

Here is the reason why this isn’t a direct quote: My Memory Doesn’t Match.

[thedalatribune]

© Paolo Dala

[T] Justice/Injustice War  Vasan Sitthiket  (2022) Bangkok Art and Culture Centre (Bangkok, Thailand)

[BL] Multi Rocket Launcher  Jan Kath  (2022) Bangkok Art and Culture Centre (Bangkok, Thailand)

[BM] Apache Jan Kath  (2022) Bangkok Art and Culture Centre (Bangkok, Thailand) [BR] Stealth Jan Kath  (2022) Bangkok Art and Culture Centre (Bangkok, Thailand)

The Most Powerful Weapon

I’ve always thought that the most powerful weapon in the world was the bomb and that’s why I gave it to my people, but I’ve come to the conclusion that the most powerful weapon in the world is not the bomb but it’s the truth.

Andrei Sakharov Inventor of the Hydrogen Bomb

[questioningespecialy]

just racist things: John Proudstar (Earth-616) from X-Men comics

Superhumanly Dense Tissue: Thunderbird's muscle tissue was three times as dense as that of a normal human being's and was distributed in such a way as to give Thunderbird massive shoulders, arms, and thighs. His skin was several times as dense as that of a normal human being's and included an additional layer of leathery epidermis.[13]

Real talk? This alone (nevermind the rest of his powers) feels like some mild-ass racist shit. Mofo got "thick skin". Since I conveniently cannot find that damn scene from X-Men: First Class, here's 2min of somebody (critically) describin' it on the collaborative channel criticalpraxis.

Did I mention John's Apache? 😐

Only knew about his ass because of this reblog.

[tahomawhisperingwind]

**Whispers of the Mountains: The Gaan Spirits in Apache Culture**

Image generated by the author

What if the mountains could speak? What if the very essence of the towering peaks, the rustling pines, and the swirling winds held stories, wisdom, and guidance? For the Apache people, this is not just a fanciful notion; it is a profound reality steeped in their cultural and spiritual beliefs. The Gaan Mountain Spirits are more than mere folklore; they are the guardians of the Apache identity, embodying the spirit of the land and the natural world that surrounds them.

Cultural Spirits: The Heart of Apache Beliefs

Imagine standing at the foot of a majestic mountain, its rugged cliffs rising high into the sky, clouds swirling around its summit. As you take a breath, the air is rich with the scent of damp earth and pine needles. In this sacred space, the Gaan Mountain Spirits are said to be present. These spirits are integral to Apache culture, representing powerful forces that shape their spirituality and identity. They are guides, protectors, and symbols of balance, embodying the interconnectedness of life and nature.

The Gaan are not just ancient stories told by the flickering light of a campfire; they are actively engaged in the lives of the Apache people. Elders often recount tales of the mountains communicating with those who listen closely, reminding the community of their deep relationship with the environment. This connection fosters respect and reverence for nature, teaching the Apache about harmony and balance in a world that often feels chaotic.

The Cultural Significance of the Gaan

Apache ceremonies are vibrant celebrations filled with dance, song, and prayer, invoking the Gaan to bless their rituals. These practices are not only communal bonding experiences; they are also profound expressions of identity and resilience. Every beat of the drum echoes the heartbeat of the earth, and every song sung is a tribute to the spirits that watch over them.

Through the lens of these rituals, the Apache learn invaluable lessons about unity and cooperation. The Gaan instill comfort and strength, serving as mediators between humans and the natural world. In a society that often prioritizes individualism, the Apache experience teaches the importance of community and the interconnectedness of all living things.

Historical Context: Guardians of the Land

Historically, the Gaan Mountain Spirits have been revered as guardians of the land, holding wisdom and power that transcend generations. The mountains are sacred spaces where these spirits actively interact with the environment, reminding the Apache of their responsibility to protect the earth and its resources.

Through storytelling and oral traditions, families pass down experiences and encounters with the Gaan, preserving cultural beliefs and nurturing community identity. Stories of ancestors who sought guidance from the Gaan during times of hardship serve as powerful reminders of resilience and strength. The mountains are not just physical landscapes; they are living entities imbued with spirit and significance.

Rituals of Connection: Weaving the Gaan into Daily Life

Apache spiritual practices are rich with mythology and communal rituals that integrate the Gaan into everyday life. During ceremonies, dancers don special masks representing the Gaan, embodying their connection to the spirit world. Each movement tells a story, a dialogue between the human and the divine, conveying ancestral teachings.

One such powerful narrative is that of a healer named Niki. As she prepares for a sacred ritual to summon the Gaan, her hands deftly gather herbs, each one carefully selected for its healing properties. The air is thick with anticipation, the scent of sage wafting through the sacred space. Niki and her helpers chant prayers, invoking the spirits to come forth and share their wisdom. This story illustrates the importance of listening to nature, emphasizing that true healing requires respect for the earth and its voice.

Expert Insights: The Role of Gaan Spirits

Cultural experts like Dr. Brian Burton and Mary V. Ray emphasize the significance of the Gaan Mountain Spirits in Apache spirituality. They serve as essential figures, reinforcing the deep connection between humans and nature. Understanding these spirits is central to Apache identity and the preservation of their traditions.

The Gaan teach the Apache about balance, not just within their community but also in their relationship with the land. They remind the people that every action has consequences, urging them to tread lightly and honor the earth. This perspective is increasingly relevant today, as environmental concerns grow and the need for sustainable practices becomes urgent.

Practical Applications of Gaan Teachings

The teachings of the Gaan extend beyond spiritual rituals; they offer practical applications that can enhance community practices and foster harmony within families. By incorporating stories about these spirits into educational programs, Apache youth can connect with their heritage and understand the importance of stewardship over the land.

Healing rituals rooted in Gaan traditions can uplift spirits and promote emotional well-being, providing a framework for individuals to navigate life’s challenges. Sharing stories about the Gaan strengthens familial bonds and cultural identity, reminding the community of their shared history and collective responsibility.

Modern Relevance: The Gaan in Contemporary Life

In today’s fast-paced world, the Gaan Mountain Spirits continue to guide the Apache people through modern challenges. They serve as a reminder of the importance of nature and interconnectedness, inspiring justice, healing, and resilience. The spirits encourage the Apache to reflect on their sacred duty to protect the earth and foster harmony within their communities.

As climate change and environmental degradation threaten the planet, the teachings of the Gaan resonate more than ever. They offer a lens through which to view the world—not as a collection of resources to exploit, but as a living entity deserving of respect and care. The Gaan remind us that our well-being is intertwined with the health of the earth, urging a return to practices that honor the natural world.

Conclusion: Embracing the Wisdom of the Gaan

The Gaan Mountain Spirits embody the essence of Apache spirituality and identity, symbolizing resilience, wisdom, and guidance. Through their narratives and teachings, they shape the Apache worldview, fostering a sense of responsibility for the land and one another.

As we reflect on the Gaan, we are invited to consider our own relationships with nature. What lessons can we learn from the mountains? How can we honor the earth in our daily lives? By embracing the wisdom of the Gaan, we cultivate balance and harmony not only within ourselves but also within the larger community of life that surrounds us.

In a world that often feels disconnected, the Gaan offer profound insights into the importance of listening—to each other, to the land, and to the spirits that dwell within it. As we navigate our own journeys, let us remember the sacred teachings of the Gaan and seek to foster a deeper connection with the world around us.

Glossary of Apache Terminology

To enrich your understanding of Apache spirituality and culture, here are some key terms:

Diyin: Holy People, spiritual figures in Apache belief.

Tséyi’: Canyon, a significant natural feature in Apache territory.

Nílch’i: Air, illustrating the connection between all living things.

Further Exploration and Resources

As you ponder the relevance of traditional practices in modern society, consider exploring deeper questions about indigenous knowledge and ancestral teachings in personal growth. For more insights on reconnecting with nature’s wisdom, subscribe to our newsletter for additional resources and stories that honor the rich tapestry of Apache culture.

In the end, the Gaan Mountain Spirits are a call to remember our place in the natural order and to act with intention and respect for the earth and its myriad inhabitants.

AI Disclosure: AI was used for content ideation, spelling and grammar checks, and some modification of this article.

About Black Hawk Visions: We preserve and share timeless Apache wisdom through digital media. Explore nature connection, survival skills, and inner growth at Black Hawk Visions.

[harvestheart]

Pinal Apache - 1876

Arizona Territory

Cassadora and his wife, from the San Carlos Reservation in Arizona, on an official visit to Washington D.C. Pinal Apache - 1876

Native American History

[rodspurethoughts]

The Travis Walton UFO Incident: A Compelling Yet Controversial Tale of Alien Abduction

Adobe Stock The Travis Walton UFO incident is one of the most compelling and controversial alien abduction stories of all time. On November 5, 1975, American forestry worker Travis Walton was working in the Apache-Sitgreaves National Forests near Snowflake, Arizona, when he allegedly encountered a UFO. The incident has since become one of the best-known examples of an alien abduction story, but…

[lazydally09]

During 2019 to 2022 I started listening to Apache Songs again because it reminded/brought me to the social dances we'd go to and the ceremonies.

I guess I wanted to share some songs with anyone whom is interested. The songs are in the Apache Language. I want you to feel the songs, the rhythm, the intentions, and to be respectful. Thank You

[songoftrillium]

Werewolf: the Apocalypse 5th Edition and the Anti-Indigeneity in the Gaming Industry

reosted with permission from J.F. Sambrano

Dagot’ee!

Shii J.F. Sambrano gonsēē. My nations are Chiricahua Apache (Ndeh) through my maternal grandmother and Cora Indian (Náayarite) through my maternal grandfather.  I am a mixed race Indigenous person, and through my father my heritage is English and Scottish. I am currently residing and doing work in my community on the lands of Lummi Nation. I use both gender non-binary and masculine pronouns, but prefer the former. I have several published works in the TTRPG industry, and am probably most known for my contributions to Mage: the Ascension 20th Edition, Werewolf: the Apocalypse 20th Edition, and the Transformers Roleplaying Game, as well as being part of the Essence 20 development team. Further, I also work in higher education at an Indian college, both advising and teaching Indigenous students across the United States. My passion is education, and I believe that we all learn through play, and that TTRPGs are a valuable source of learning, especially on personal, cultural, and social levels. This has always been what has drawn me to TTRPGs since I started playing M.E.R.P. with my brother in 1996 (and before that HeroQuest), through to my “graduation” into more story-driven games such as those presented in the Storyteller System, until now, where I author and produce my own roleplaying games.

I was also part of the First Team (in-joke intentional) hired by White Wolf Studios/Paradox Interactive via Hunters Entertainment to develop and author Werewolf: the Apocalypse 5th Edition. After several months of work, Paradox Interactive chose to go in another direction in early 2021 (I believe it was either March or April) and in fall of that year, it was announced that Werewolf would instead be taken in house, with Justin Achilli as the Brand Creative Lead and primary author of the book. Going forward I will be describing my experience while I worked with Paradox Interactive, primarily through Karim Muammar, White Wolf’s Brand Editor, as well as the developmental editor for Werewolf. Although I worked in a team, both with hired authors and in-house representatives at Hunters Entertainment, I will not be speaking for the experience of others, except when specifically noting unanimous consensuses, and specific interactions (which will go unnamed) that are particularly relevant. My hope is that by highlighting some of the anti-Indigenous attitudes that are central to the foundational members and leaders of the White Wolf brand, that I can provide opportunities for growth and healing within the World of Darkness TTRPG community, but also in the broader gaming community, where these behaviors and attitudes are rampant. I also want the community to have a better understanding of what this experience is like internally, and the challenges that Indigenous creators, as well as other marginalized creators, are met with when they try to make positive change within nerd and geek communities clinging to inherited white supremacist values, even if they don’t realize they are doing so.

What I do not want to be doing in this article is creating fuel for edition wars.  I believe that both legacy and Werewolf 5th are rife with anti-Indigenous attitudes, and appalling amounts of appropriation. Both versions deserve criticism, I am not defending one over the other, I am only sharing what my experience was like working on the 5th edition of the book. Further, please understand that I was originally going to wait until I had read the final copy of the book, because I wanted to know how much of my work was used (based on previews I already know some was, just not the extent) and whether or not they decided to credit me for that work, and how I was going to be credited.  My belief is that I likely will not be, but I am genuinely uncertain.  Knowing how they handled that would have reframed how I addressed this. But more importantly, I want it to be very clear that even before Paradox ultimately pulled the plug on the Hunters team, I was preparing to exit working on the project based on the experience I will describe below. Not only did I find it frustrating, and personally disparaging, but I ultimately decided I was uncomfortable with my name being attached to the product based on the direction they wanted to go. So while I wanted to know whether or not I would be credited, because it would teach me something about their internal practices, I do not want or need the credit.

Finally, the reason that I decided to speak about this now instead of after having a chance to inspect the final product, was because my personal experience dealing with anti-Indigeneity coming from Paradox was just that: personal.  But since then I have witnessed a throughline of hateful and xenophobic attitudes wielded against Indigenous people across the globe, and we do not deserve this treatment.  I was outraged over the events that led to the segregation of the Latin American fanbase, which culminated from bottom-up criticism about how poorly their people and countries were being defined through World of Darkness products, and ended up with the firing of their Latin American Brand Ambassador, Alessa Torres, because she chose to stand with her community in those criticisms.  I was further appalled when the likeness of Tāme Wairere Iti was shoehorned into the Werewolf book, a blatant example of cultural theft: not only in stealing the literal physical identity of an Indigenous person, but also his sacred tā moko.  When Paradox Interactive issued an apology for this, it felt incredibly hollow to me in the wake of these events, the hateful attitudes I had personally witnessed coming from the top.

Whether from North America, Mexico, Brazil, Argentina, or Peru, or across the globe in New Zealand, not only do Indigenous people deserve better treatment from such a major company, but their Indigenous and Latino fanbases, who have twisted and worked themselves through difficult representation for decades at this point, deserve better.  Apologies are not enough, especially when they come with next to no real change.

Werewolf: the Apocalypse in Context

At the time that White Wolf Publishing began to produce its World of Darkness line, the TTRPG industry was dominated by white men, both as producers, developers, and authors, as well as the main characters in their settings. White Wolf's World of Darkness made an impact at the time, by defying these Eurocentric, patriarchal presentations, first by defaulting to feminine pronouns throughout Vampire: the Masquerade, and then by focusing on Indigenous representation and values in Werewolf: the Apocalypse, and as a young Indigenous nerd, it had a positive impact on me, as I know it has on some other Indigenous people who became fans of the World of Darkness at the time. This was because before opening the pages of Werewolf: the Apocalypse, I had never seen heroes that I could play who looked like me and my culture. It was off, and often offensive, but it was my first experience in which I could directly play a hero who shared my heritage--and I also had more than one option through two different Tribes to do so. This might sound a little like I was cheering for table scraps, but again, at the time, table scraps was more than I had ever seen before.

Werewolf: the Apocalypse 1st Edition was originally published in 1992 via then White Wolf Publishing (not to be confused with Paradox Interactive's White Wolf). From its inception, the premise was interwoven with what its then-authors believed to be Indigenous praxis and representation.  Like many pop-culture presentations of Indigeneity from this time period (see Fern Gully, Dances With Wolves, Disney’s Pocahontas, or in TTRPGs, the NAN from Shadowrun) it was rife with problematic and even offensive stereotyping. The most obvious examples thereof are within the two "Pure Tribes" Uktena, and W****** who I will henceforth refer to as Older and Younger Brother. However, Indigenous inspiration was at the core of the game's spiritual premise as well, where animism and "Totems" are central to the setting and gameplay. The way these concepts are presented is trivializing and dehumanizing, but it is important to acknowledge that the appropriation present in Werewolf: the Apocalypse goes a lot deeper than the two Brother Tribes (even the term "Tribe" was meant to invoke a vision of Indigeneity compared to the previous setting in the line's use of "Clan"). Additionally, there is art throughout every generation of these gaming books that represents humans, wolves, and human-wolf hybrid forms wearing Indigenous regalia, including sacred items such as headdresses, or engaged in sacred rituals such as the Sun Dance. The list of problematic representations goes deep, and my examples only scratch the surface, but it is also important for me to note the positive impact that this had, particularly in the 90's.

Even though the primary contributors to these narratives were non-Indigenous authors, or in one case, a Pretendian, and another, a culturally disconnected author, by the time the Revised (or Third Edition) era of the books came around, White Wolf Publishing was actively engaged in cultural consultation.  While I do not believe cultural consultation makes a big difference on its own, it matters that the attempt was made, to a degree: while these efforts fall short of what needs to be seen in cultural representation, this was still ahead of most other gaming companies at this time.

Hired by Hunters Entertainment

In February of 2020 I was approached by one of the co-owners of Hunters Entertainment to be one of the primary authors for Werewolf: 5th Edition due to my work on other World of Darkness projects, and let's be honest, because I was capable of bringing a much needed Indigenous perspective to a gameline that was rooted in Indigeneity and rotting with appropriation and racist stereotypes. I was overall receptive to the invitation, largely because I was very passionate about the World of Darkness setting overall, and Werewolf in particular, due to the impact that 90's representation had on me when I was a younger gamer. I also felt hopeful that with a really hard rewrite of Indigenous aspects of the game that I could shift a lot of really painful aspects of the game into something that was a net positive for Indigenous representation. I will tell you now, more than anything, I was excited to rewrite the Younger Brother Tribe, because when separated from racist authors, their message is very empowering and real to my lived experience.

That said, I did not agree to join the project without first asking for reassurances. I said that I was not willing to write negative Native stereotypes. I would not use appropriative language, or generally engage in appropriative writing (which meant at minimum that the names of the Pure Tribes would need to change), and most importantly, that I would not not engage in writing that contributed to erasure. While the person who recruited me to work on the project was eager to work with me, he acknowledged that he was not sure he could get everything I wanted to see approved, but also promised to fight for everything I suggested as hard as he could. Additionally, he shared with me that the original setting pitch for W5 involved all of Younger Brother being slaughtered en masse in a massacre. I made it clear that this was exactly the kind of thing that I would not write.  I cannot remember if this was something he suggested to be changed before or after I was invited onto the project, but with some pushback it was changed.  However, I point this out because I want you, the reader, to understand how eager Paradox Interactive was to start with mass genocide and erasure as a foundation to the setting.  All that said, I cannot stress enough that I have had nothing but positive experiences with Hunters Entertainment, and none of the following concerns fall upon them.

The Sword of Heimdall

The first encounter the Hunters Entertainment team as a whole had with problematic guidelines for the W5 draft was the direction that Paradox Interactive wanted to go with the Sword of Heimdall. At the time, the suggestions from Paradox and Karim Muammar were that the Sword of Heimdall was going to represent the new major villain of the Werewolf setting, and that they were to also represent the far-right, fascist direction that Werewolf society so often turned toward. They were meant to be representative of how far the new concept of Hauglosk could take entire communities. However, the Sword of Heimdall was discussed interchangeably with the Get of Fenris as a whole, and more than once Muammar seemed to suggest that every member of this Tribe was guilty of the same attitudes espoused in previous editions from the Sword of Heimdall. Now let's not beat around the bush: the Sword of Heimdall are literal Nazis. They believe directly in white supremacy and don't shy from it. They wanted to cleanse impure elements from the Get of Fenris, including BIPOC people, other non-white ethnicities, women, neurodivergent Garou, and other disabled Garou.

The writing team found this approach problematic for several reasons. The first, and most obvious, was that the direction seemed to want to turn one of the most popular Tribes into a horrific stereotype of its most abhorrent faction. Whether or not Muammar’s goal was to turn them into villains, we could not imagine a world where fans of previous editions would get their hands on this book, and not look for a way to play one of their previous favorite groups, thus creating the issue of making a guide to playing Nazi. Even beyond that, it’s not as if historically there were not players who used the tools of the setting to play Black Spiral Dancers, why wouldn’t this draw people who actually wanted to role-play through these toxic, harmful politics? Further, and while this is less important, it left a bad taste in my mouth, the justification for this major shift in Werewolf lore seemed to change over each pass. At first, Muammar suggested that all Fenrir were Nazis/SoH.  Then, when he was provided with evidence that it was a small faction that was eliminated in the early 2000’s, he started to shift toward the idea that we should not follow the lore. Finally, when every single member of the writer’s team flatly refused to provide what would essentially be “a player’s guide to being a Nazi werewolf” the writing was on the wall about the end of our involvement with this product. More than once, he suggested that we were cowardly social justice warriors for being unwilling to work with this concept, even though there were several attempts to write a heroic version of the Fenrir that were focused on undoing these ills of the past.

Indigenous Erasure in Werewolf: 5th Edition

While the entire Hunters Entertainment writing team was handling the major, glaring issue of Paradox’s fervor to include a major Nazi element in Werewolf, I was personally dealing with the problematic approach to the Indigenous issues in the setting. The largest problem, for me, was in addressing Younger Brother’s issues, the history of non-Indigenous writers creating horrifically racist stereotypes, and what was valuable in the Tribal identity that should be saved and recentered. However, my attempts to do so were thwarted with every approach. I rewrote this Tribe four times, and offered three different versions of it to try to earn approval for a final write-up, but each time there was a lot of negativity directed towards my attempts and all them boiled down to this: Muammar felt that having two Tribes (both Younger and Older Brother) representing the “Indigenous population” was too many, and wanted them to only be focused on Older Brother, and that Younger Brother’s connection to a central, Indigenous identity, was undesirable because “other sources wrote them as having Siberian and European connections” and that future writing on this Tribe would require a lot of sensitivity…suggesting that one, Muammar wasn’t interested in doing the work to handle that level of sensitivity, and further, that he wasn’t interested in including me in future work, since I was involved with doing that at the time.

I want to take a moment to remind you that the work that was put into recovering Younger Brother started with “Let’s Kill Them Off” and at this point, through a combination of convincing and pleading, had been walked back to “They can live, but now they’re not connected to being Indigenous anymore” which is just representative genocide of a different variety. “Kill the Indian in him, and save the man.” It was also explicitly something I said I would not write about going into this project. Ultimately, my efforts did not get much further than this, with some specific exceptions I will cite below.

Karim Muammar’s Anti-Indigenous Positions

Muammar consistently and repeatedly communicated to the team in ways that were condescending and dismissive of our collective accomplishments and capabilities, but from my perspective, no one suffered as much significant derision as I did while discussing the changes I wanted to make to Younger and Older Brother in order to make their representation empowering and exciting.

In the pulled quote from the previous paragraph, I want to point out to you that Muammar, who had the title of Lead Editor on this project, refused to capitalize Native American. Further, he would often redline my work with edits to decapitalize my own uses of Native American, as well as the word Indigenous when referring to Indigenous peoples. While there are plenty of people who might want to argue about this, I will point out that both the AP style guide as well as the Chicago style guide (the one which I am most familiar with in my academic historical work) both call for Indigenous to be capitalized when referring to a people. Further, I challenge anyone to defend the consistent decapitalization of Native American. More importantly, the reason that these are standards in respected style guides, is because the English language has been used historically to oppress and erase ethnic identities, including Indigenous identities. By transforming adjectives into proper nouns, we are declaring that Indigenous and Native aren’t descriptors that can be applied to animals, plants, and soil, but real lived identities and culture groups.

When I was explaining to the Paradox team (which was mostly just Muammar) why it was important to change the names of these two Tribes from the appropriative (and offensive) ones used in the past, Muammar pushed back by defending the previously used Younger Brother name, even after reading my extensive research and explanation about how this would harm Indigenous communities and fans.

While doing so, he also decided that it was appropriate to refer to this entirely Native American tribe by the word “savages” a slur that has been specifically used to dehumanize Native Americans, and then mocked my rewrite that focused on presenting them as stewards of the land using Indigenous methodologies and praxes, instead of the “savage” racist stereotypes they were presented as in previous editions. Further, as in the above quote, even after it was communicated that the use of this term was problematic, he kept doubling-down to use it to refer to the Tribe.

Even though I worked hard to redefine Younger Brother through Indigenous theory, such as place-based theory, relational theory, and communal theory, Muammar either refused to recognize this work, dismissing it as simple, or else simply could not understand the importance of these changes. Either way, the choice is that he didn’t want them to change, or couldn’t comprehend why the change was important because of how entrenched in white supremacist thinking he is. Further, after the massive effort that I put forward to attempt to educate him and the rest of the Paradox team on these issues, the insistence on using offensive terms and belittling my work felt intentional. So let’s talk about the work I did that was above and beyond my job description: free cultural consulting work.

“Sensitivity” and Consultation

I have seen several misunderstandings of my role working on this project going around, so I want to make something very clear. I was hired to work on this project as an author, and nothing else. I was not ever hired to be a cultural consultant. I do not do cultural consulting work. While I feel that there are many creators and companies who hire cultural consultants with the best intentions in mind, their responses often fall short of what is needed, as no one is ever obligated to actually follow the advice of cultural consultants. Further, I think there are also many companies who choose to hire cultural consultants only to say “we did this minimal step, and that is enough” in order to ward off naysayers.

However, anyone who hires me gets some level of cultural consulting for free, because it comes out in my writing–in both what I won’t write and what I choose to center my writing around. In the case of Werewolf 5th Edition, however, it was far more involved than this. I came with a plethora of “I will not write X” because I knew the setting was so problematic.  A short list of my demands besides not being willing to write Indigenous erasure, was that we needed to change the names of the Pure Tribes (and the term Pure Tribe itself), we needed to change the word Totem to Patron, and also the Patrons of the Pure Tribes. We needed to move away from the term Metis for obvious reasons, and we needed to move away from the term Skin Dancers. I also specifically noted that there was a lot of cultural theft happening from the beginning of Werewolf until now that I wanted to address. The only way these issues were going to be addressed was to convince Paradox they were actual issues on the level of PR concerns, because nothing else was likely going to be considered. So in order to achieve this, I put in weeks worth of research, writing, and meetings with top level administrators with Hunters Entertainment so that they could bring this information to Paradox.  I never documented my hours, but I would guess that I did approximately 80-100 hours of what I could only describe as cultural consultation work for free that was outside the contract work I was hired for. Let’s be clear: I did this willingly because I was passionate about the positive changes I wanted to see in this product, because I believed that Werewolf’s historic ills could be turned toward non-toxic representation.

Besides my actual words, such as naming the Ghost Council, and arguably the name Gale Stalkers came from a combination of names I pitched to Paradox after Winter’s Teeth was denied, and several sentences and paragraphs that I have seen so far that appear so close to what I originally wrote that you could imagine they were just edited versions, my largest contribution toward the final version of Werewolf: 5th Edition was this work. The only reason the offensive, appropriated names were changed were because of hours of my work to convince them it needed to happen. The reason that the Gale Stalkers aren’t just dead and gone: again, I pushed against this. The reason that Skin Dancers, Totem, and Metis will not appear as canonical titles? I pushed against their unwillingness to alter these things (see Karim’s defense of Wen**** Tribe name above).

Further, and this is the biggest reason I decided to write this article before seeing the final version of the book, I want to mention that I was also included in discussions with Hunters Entertainment to potentially be part of the art direction team, especially to oversee depictions of Indigenous characters, regalia, and art, to ensure that it would be represented either respectfully or not at all. I decided I needed to speak as soon as possible after the artistic portrayal of Tāme Iti appeared in the Glass Walkers preview without his permission. There are many arguments surrounding this issue and I am not going to address everything, but ultimately, I can tell you that had I remained as part of the art direction team, and saw that, I would have questioned it immediately. Even if I didn’t recognize Tāme Iti immediately, I would have asked what the source was on the depiction of moko in that piece, because I am aware that this is a sacred form of art–and I had already discussed wanting to make sure things like Crinos in headdresses didn’t appear in the book (as had often happened in previous editions, particularly on a certain white-skinned character whose name rhymes with Steals-the-Past).

As time working on this project went on, and I went through rounds and rounds of trying to convince Muammar and Paradox that it was important to not steal Indigenous identities, art, and stories, and that a greater effort needed to be put in powerful and empowering Indigenous representation, and I constantly ran into refusals and criticisms that were clearly hateful toward Indigenous identities and peoples, not to mention the push to represent Nazism as a major part of the game setting, I grew increasingly frustrated and restless with feeling like I was trying to work on a challenging project while also defending my right to exist as the person I am at every turn. Eventually I turned to another Indigenous TTRPG and game creator to ask for advice, and after a long and difficult discussion, I came to the conclusion that I was going to talk to the Hunters administration team and tell them that if Muammar kept using slurs and other anti-Indigenous language and attitudes, I was going to need to step off of this project, because it was harmful to me on a personal level. In furtherance of this point, I have been avoiding doing any contract work at all where I can tell that I am wanted for my specific cultural perspective ever since, because this situation was so harrowing for me.

Unfortunately, before I could have this conversation, after one final draft of Younger Brother and Bone Gnawers (which had its own issues, but that is not the point of this discussion), before we received any other specific feedback, the Hunters Entertainment administrators announced to the writing team that Paradox had decided to take the book in-house, and would no longer need our services.

The main point I would like to leave you with, besides these few specific quotes (out of dozens and dozens) that Muammar made that were anti-Indigenous, is that there is often a big call to have more BIPOC voices in various entertainment industries, so that both our stories, perspectives, and unique views on how the universe and life works, can be included; so that an industry that is historically, harmfully Eurocentric, might turn toward new, healthier, and inclusive directions. And I agree with this call for change, but I implore you to consider the conditions that BIPOC creators often have to work under: doing cultural/identity work and consultation for free as part of being present, being subject to vicious refusals of our experiences and perspectives, and straight-up having slurs lodged against our work. I want to see these changes in the industries we love, including the gaming industry, but currently the people who are in charge, who have the most power, are severely hostile to our work and our perspectives. This is why, for example, works like Coyote & Crow were done with an almost entirely Indigenous group of creators, and led by Indigenous creators, because trying to work for and with this ugly, hateful, and xenophobic group of people is so often exhausting, both mentally and spiritually, and because no good changes end up being made.

I am glad the harmful, appropriative terms were removed from the setting. I am glad I was part of the fight to make that real. I am not so glad that I was treated with hostility and racism by Muammar for the effort and love I put into this work, and I am not so glad that I will certainly be reviled by one of the two communities I did this work for–the gaming community, and certainly the people in power in this industry–and I am also not so glad that I didn’t have the opportunity to properly acknowledge how much of Werewolf’s base themes and setting are twisted and tied-up in Indigenous appropriation without giving the proper acknowledgments.

More than anything, I hope that this story will help you, the fans, realize that there is a lot of darkness in these communities, and they won’t change unless you hold their feet to the fire.

Ánaagodzįįhł

J.F. Sambrano

[this-world-of-beautiful-monsters]

@brightlotusmoon​ You like hope punk, right?

Ok, but really, if yall are interested in some really warm indigenous futurism hope punk fantasy that touches in climate change anxiety and saving family oral traditions and environmentalism and also has a very cute cottonmouth main character, I cannot recommend this book enough.

Also, blink and you'll miss it, but the main (human) character is Ace, which is very cool. There's a few other queer details (the coyote wives in the story, a few characters casually using they pronouns) that feel so natural and loving.

Despite *living in Texas my whole life*, I know next to nothing about the Lipan Apache of Texas, and this book made me want to learn so much more. Darcie Little Badger has a prose that is clean and warm and endearing. You bet I'm going to go read her debute novel, Elastoe, next.

[greenwitchcrafts]

May 2024 witch guide

Full moon: May 23rd

New moon: May 7th

Sabbats: Beltane-May1st

May Flower Moon

Known as: Bright Moon, Budding Moon, Dyad Moon, Egg Laying Moon, Frog Moon, Hare Moon, Leaf Budding Moon, Merry Moon, Moon of the Shedding Ponies, Planting Moon, Sproutkale, Thrimilcmonath & Winnemanoth

Element: Fire

Zodiac: Taurus & Gemini

Nature spirits: Elves & Faeries

Deities: Aphrodite, Artemis, Bast, Cernunnos, Diana, Frigga, Flora, Horned God, Kali, Maia, Pan, Priapus & Venus

Animals: Cat, leopard & lynx

Birds: Dove, Swallow & Swan

Trees: Hawthorne & rowan

Herbs: Cinnamon, dittany of Crete, Elder, mint, mugwort & thyme

Flowers: Foxglove, lily of the valley & rose

Scents: Rose & sandalwood

Stones: Amber, Apache tear, carnelian, emerald, garnet, malachite, rose quartz, ruby, tourmaline & tsavorite

Colors: Brown, green, orange, pink & yellow

Energy:  Abundance, creative energy, faerie & spirit contact, fertility, intuition, love, marriage, material gains, money, propagation, prosperity, real-estate dealings, relationships & tenacity

May’s Flower Moon name should be no surprise; flowers spring forth across North America in abundance this month!

• “Flower Moon” has been attributed to Algonquin peoples, as confirmed by Christina Ruddy of The Algonquin Way Cultural Centre in Pikwakanagan, Ontario.

May’s Moon was also referred to as the “Month of Flowers” by Jonathan Carver in his 1798 publication, Travels Through the Interior Parts of North America: 1766, 1767, 1768 (pp. 250-252), as a likely Dakota name. Carver stayed with the Naudowessie (Dakota) over a period of time; his expedition covered the Great Lakes region, including the Wisconsin and Minnesota areas.

Beltane

Known as: Beltaine, May day, Roodmas & Cethsamhain

Season: Spring

Symbols: Eggs, faeries, fire, flowers & maypoles

Colors: Blue, dark yellow, green, light pink, orange, red, white yellow & rainbow spectrum

Oils/Incense: Frankincense, lilac, passion flower, rose, tuberose & vanilla

Animals: Bee, cattle, goat & rabbit

Mythical: Faeries

Stones: Bloodstone, emerald, lapis lazuli, orange carnelian, rose quartz & sapphire

Food: Beltane cakes, cherries, dairy foods, farls, green herbal salads, honey, meade, nuts, oat cakes, oats, strawberries & sweets

Herbs/Plants: Almond, ash tree, birch, bramble, cinquefoil, damiana, frankincense, hawthorn, ivy, meadowsweet, mushroom, rosemary, saffron, satyrion root, St.John's wort & woodruff

Flowers: Angelica, bluebell, daisy, hibiscus, honeysuckle, lilac, marigold, primrose, rose, rose hips & yellow cowslips

Trees: Ash, cedar, elder, fir, hawthorn, juniper, linden, mesquite, oak, pine, poplar, rowan & willow

Goddesses: Aphrodite, Areil, Artemis, Cybele, Danu, Diana, Dôn, Eiru, Elen, Eostre, Fand, Flidais, Flora, Freya, Frigga, Maia, Niwalen, Rhea, Rhiannon, Var, Venus & Xochiquetzal

Gods: Baal, Bacchnalia, Balder, Belanos, Belenus, Beli, Beltene, Cernunnos, Cupid, Faunus, Freyr, Grannus, The Green Man, Lares, Lugh, Manawyddan, Odin, Pan, Puck & Taranis

Issues, Intentions & Powers: Agriculture, creativity, fertility, lust, marriage, the otherworld/Underworld, pleasure, psychic ability, purification, sensuality, sex/uality, visions, warmth & youth

Spellwork: Birth, Earth magick, healing, health & pregnancy

Activities:

• Create a daisy chain or floral decorations

• Decorate & dance around a Maypole

• Set up an outdoor altar & leave offerings to faeries

• Prepare a ritual bath with fresh flowers

• Light a bonfire or candles & dance around them

• Set aside time for self care

• Gather flowers & use them to decorate your home or altar

• Prepare a feast to celebrate with friends/family

• Make flower crowns

• Bake bannocks, oat cakes or cookies

• Hang wreaths decorated with ribbons & flowers

• Plant flowers in your garden

• Start a wish book/box/journal

• Go on a walk & gice thanks to nature⁸

• Cast fertility or a bunch spells

• Fill small baskets of flowers & small goodies, then leave them on your friends/neighbors doorstep as a gesture of goodwill & friendship

Beltane is mentioned in the earliest Irish literature and is associated with important events in Irish mythology. Also known as Cétshamhain ('first of summer'), it marked the beginning of summer & was when cattle were driven out to the summer pastures. Rituals were performed to protect cattle, people & crops, and to encourage growth. (Today, Witches who observe the Wheel of the Year celebrate Beltane as the height of Spring.)

Special bonfires were kindled, whose flames, smoke & ashes were deemed to have protective powers. The people and their cattle would walk around or between bonfires & sometimes leap over the flames or embers. All household fires would be doused & then re-lit from the Beltane bonfire.

These gatherings would be accompanied by a feast, and some of the food and drink would be offered to the aos sí. Doors, windows, byres and livestock would be decorated with yellow May flowers, perhaps because they evoked fire.

In parts of Ireland, people would make a May Bush: typically a thorn bush or branch decorated with flowers, ribbons, bright shells & rushlights. Holy wells were also visited, while Beltane dew was thought to bring beauty & maintain youthfulness.

• The aos sí (often referred to as spirits or fairies) were thought to be especially active at Beltane. Like Samhain, which lies directly opposite from Beltane on the Wheel of the Year, this was seen as a time when the veil between worlds was at its thinnest. At Samhain the veil between the worlds of the living & the dead is thin enough that we can connect & convene with our beloved dead, here at Beltane it’s the veil between the human world, and the world of faeries & nature spirits that has grown thin. Offerings would be left at the ancient faerie forts, the wells and in other sacred places in an effort to appease these nature spirits to ensure a successful growing season.

Some believe this is when The Goddess is now the Mother & the God is seen as the Green Man or the wild stag. It celebrates the symbolic union, mating or marriage of the Goddess & God & heralds in the coming summer months. It represents life rather than Samhain on the opposite side of the Wheel of the Year.

Other Celebrations:

• Rosealia- May 23rd

Rosalia or Rosaria was a festival of roses celebrated on various dates, primarily in May, but scattered through mid-July. The observance is sometimes called a rosatio ("rose-adornment") or the dies rosationis, "day of rose-adornment," & could be celebrated also with violets. As a commemoration of the dead, the rosatio developed from the custom of placing flowers at burial sites. It was among the extensive private religious practices by means of which the Romans cared for their dead, reflecting the value placed on tradition (mos maiorum, "the way of the ancestors"), family lineage & memorials ranging from simple inscriptions to grand public works. Several dates on the Roman calendar were set aside as public holidays or memorial days devoted to the dead.

Roses had funerary significance in Greece, but were particularly associated with death & entombment among the Romans. In Greece, roses appear on funerary steles  & in epitaphs most often of girls. Flowers were traditional symbols of rejuvenation, rebirth &memory, with the red & purple of roses & violets felt to evoke the color of blood as a form of propitiation

Sources:

Farmersalmanac .com

Llewellyn's Complete Book of Correspondences by Sandra Kines

Wikipedia

A Witch's Book of Correspondences by Viktorija Briggs

Encyclopedia britannica

Llewellyn 2024 magical almanac Practical magic for everyday living