(The Kiowa heads, I believe, were in pots.)Ī few years earlier, in Uruapan, Mexico, a few heads were easily delivered by the picturesque method of rolling them into a popular dance hall. Last year in Tijuana, Mexico, nine headless bodies were discovered the heads, in plastic bags for ease of delivery, were nearby. This brief entry in a Native American calendar reminds me of nothing so much as-well-the headlines. The summer entry for 1833 translates simply as “the summer they cut off their heads.” The beheaders were probably Osage, and the victims women and children of the Kiowas, whose hiding place had been discovered. The Kiowas appear to have kept their calendar-worthy events to two a year, one for winter and one for summer. There is, in the Frontier Army Museum, in Fort Leavenworth, Kansas, a rare Kiowa calendar. The victims, the fourth culture in this dark story, were Apache.īoth authors acquit themselves well, as they produce histories which require of them much cultural, political, military, and linguistic insight. Members of three cultures-white, Mexican, and Papago-Pima (who now prefer to be called the Tohono O’odhams) did the killing. But it produced some.īoth DeLay and Jacoby deal with broad swatches of history, though Jacoby slowly narrows his focus in order to illuminate a single event: the Camp Grant Massacre, which took place near Tucson on April 30, 1871. It may not have produced a thousand deserts. This terror was wrought for the most part by Apaches, Comanches, and other raiding tribes of the plains and deserts. The two action-packed and densely argued histories by Brian DeLay and Karl Jacoby concern themselves with the terror, carnage, and widespread desolation suffered by the citizens of northern Mexico and the American Southwest, mainly in the second and third quarters of the nineteenth century. ‘The Storm-Apache,’ 1906 photograph by Edward S.
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