A note on the word
“Thrival” is not a standard English word. It is a blend of “thrive” and “survival,” and it appears in some writing as a way of saying that a people has done more than get through hard times. A more usual way to say this is “thriving” or “flourishing.” This article uses those terms, and it asks what they can reasonably mean for the Apache nations without turning a complicated reality into a slogan.
The phrase also needs a caution. Survival was never in doubt for the Apache peoples as a matter of identity: they are living nations today, not remnants of the past. At the same time, many communities face real problems, including poverty, health inequities and pressure on land and water. A fair account holds both facts.
Who is being described
There is no single Apache community. The nations include the Mescalero Apache Tribe, the Jicarilla Apache Nation, the Fort Sill Apache Tribe, the Apache Tribe of Oklahoma (Plains Apache), the San Carlos Apache Tribe, the White Mountain Apache Tribe, the Tonto Apache Tribe, the Yavapai-Apache Nation and others, with the Lipan Apache also represented by communities in Texas. Each has its own government, history and priorities. Whatever flourishing means, it is defined by each nation for itself.
Culture that continues
One common measure of flourishing is cultural continuity. In Apache communities this can include the use of Apache languages, family and community gatherings, the making of baskets, beadwork and other crafts, storytelling and ceremonies. Some of these are public in a general sense, while others are private and not shared with outsiders, and that is a decision belonging to the community.
Languages deserve special mention. Apache languages are part of the Southern Athabaskan family, and several are considered endangered, because fewer children now learn them as a first language than in the past. Many communities run classes, immersion efforts and recording projects. This work is often described under the heading of Apache language revitalization, and the outcome is uncertain but taken seriously. No firm numbers of speakers are given here, since they change and depend on how a speaker is counted.
Young people
Young people are central to any picture of a thriving community. Apache youth grow up with a mix of influences: family and extended family, school, sports, social media, ceremonies and jobs. Communities have invested in youth through summer programs, mentoring, language and culture classes, scholarships, and recreation. These Apache youth programs differ widely in scale and form, and some are run by tribal governments, others by schools or community groups.
Young people also face difficulties. Rural reservations can mean long travel to services, limited work, and the weight of historical trauma. Many Apache families see supporting youth, and listening to them, as the clearest test of whether a community is doing well.
Self-government
Self-government is another dimension. Beginning in the twentieth century, and with growing strength after the 1970s, Apache nations took on more of the work of governing themselves: running police, courts, schools, health services and land management. Each nation has its own constitution or governing documents and its own council or elected leadership. The idea of Apache tribal sovereignty rests on the fact that tribes are governments that predate the United States and have a political relationship with it.
Self-government does not mean the absence of challenges. Funding is often limited, federal and state laws shape what is possible, and disagreements within communities are normal in any government. Still, the ability to make decisions locally is one of the most important differences between earlier eras, when agents and officials decided most matters, and the present.
Economy and well-being
Economic life also matters. Some nations have built enterprises in forestry, ranching, tourism, retail and gaming, and revenue from them can support schools, health care and housing. But economic success is uneven, and an enterprise that works in one location may not be possible in another. Well-being is not only an economic matter. Many people describe health, family closeness, connection to land and a sense of belonging as being as important as income.
Why simple success stories fall short
Writing about Native peoples sometimes swings between two stories: one of loss and one of triumph. Neither is accurate on its own. A community can run a successful language program and still struggle with housing. It can have strong leaders and still face a shortage of clinics. For that reason, the most useful approach is to listen to what the nations themselves say about their own goals, and to check their official websites for up-to-date information.
What flourishing looks like in practice
Pulling these threads together, signs that communities and observers commonly point to include:
- children and adults who can use their own language and know their family histories
- elders who are respected and have opportunities to teach
- governments that can plan for the long term
- young people who have chances to study, work and stay connected to home if they wish
- care for land, water and places of importance
This list is not a scorecard, and no nation fits it perfectly. It is a way of saying that thriving is about the quality of life in a community and its ability to chart its own course, not about a single achievement.