The Influence Of The Nose Hill

My hand swung to my side, feeling the sharp stone puncture layers of skin and muscle. Wailing in agony as blood spurted out of the wound, I run towards nearby shelter. The shrill screams of dying men rip through the air, accompanied by the sounds of arrows whizzing through the air and the Indians whoop when they hit a target. Dizzy from pain and hunger, I lay in a more comfortable position, just hoping to survive this wretched attack. ”Why did I ever come here?” the thought pounded through my head. “Oh yeah, I remember why. Land. Money.” That irritating know-it-all voice answered. I hear feet pounding around me and realize that the Indians have gone inside the town. One enters the door and maliciously grins when he sees me. He runs toward me and my eyes widen with shock as the spear plunges down, and becomes closer and closer….

These Grandfathers presented Black Elk with gifts to help him on his journey. A wooden cup, a bow and arrows, a white wing of cleansing, an herb to heal, a sacred pipe a flowering stick and the power to make live and to destroy were the tools that were given to him. Then, the Grandfathers showed Black Elk what was to become of his people. He was shown a holy tree which once had been flowering and was now gone. The people he was supposed to lead were thin and starving, and Black Elk cried as he saw the fate of his people.

The lack of scale makes the tipis, trees, horse and Native-Americans look about the same size. Howling Wolf shows the convergence of the Arkansas River and Medicine Creek because that’s where the tribes were encamped and that is his main focus. One big difference between Howling Wolf’s version and John Taylor’s version is that Howling Wolf shows a large number of married Native-American women, identified by a red stripe down the back of their heads, at the treaty signing. “They sit with their backs to the viewer, their attention focused on the signing ceremony before them”. (Sayre) This illustrates the importance of women in Native-American culture. By using iconology, Howling Wolf identifies each individual by the symbols on their clothes and tipis. I believe he also uses iconology when focusing on the grove where the signing took place. There is a Native-American man holding the treaty and crying, an Anglo-American holding a pen in the face of another Native-American as if to say,” you better sign!” Even the Anglo-American holding the horse has symbolism, whereas the horse wants to be freed, but is being held captive.

The boy’s physical journey helped him in his emotionally journey as it lead him into forgetting all the bad things in his life, because there isn’t time to think when your out on the horse droving the cattle. As the boy pursued the bull it became less of beast but more of a guide that would lead to an escape to freedom and composure in his life.

one of the boys had gone out while the others had stayed behind and got some rest.The boy who had gone out to get food, had came across an elk, and the boy pulled out his bow and arrow and had

So when the sun was just about to go down you could feel the rumble of the ground shake. Almost as if it was an earthquake. The buffalo bull had brought his whole herd, the herd surrounds the brothers and the sister into a circle. The brothers moved close to a tree, and the sister followed. The buffalo had spoken to the sister and said, “Now that I brought my people here, would you marry me?” Again the sisters' answer was no. So the bull got angry and started to charge at the girl. Right before the bull could get her the brothers grabbed her and they climbed up to the top of the tree. When the bull saw them pull her up, he started hitting the tree with all his might, shaking it, as if it was the tree was going to fall over. Just as they reached the top and could not go any further, the tree started to grow. It grew so far up that when they looked down, they could see everything. The tree took them up into the sky, and when they started to appear towards the clouds they dismounted off the tree, and they all stood there looking at each

Over the course of thousands of years, groups of people temporarily set up camp a valley in what is now Goshen County, Wyoming (Irwin-Williams et al. 1973; Larson, Kornfeld, and Frison 2009). Small-scale occupations and campsites, which make up the 27 Paleoindian components at the four localities of the site, named Hell Gap after the valley is lies in, provide insight into the lifeways of the individuals who chose to take refuge therein (Larson, Kornfeld, and Frison 2009). The semi-montane environment of the valley, at an elevation of around 1525 meters, opens to the east onto the High Plains, and as such, the resources of the valley and of the plains were easily accessible to the inhabitants (Irwin-Williams et al. 1973).

The Little Bison Basin has a relatively new history shrouded in mystery and revealed through its many glaciers and carved out regions. Prior to and into the ice age, this entire region was a frozen wasteland, lifeless and barren. In fact, it was so barren that no people had even ventured into the area.

The Little Bison River flows from small glaciers in the high cirques of the Rocky Mountains east to the Great Plains of North America, where it ultimately joins the Missouri system. The valley through the Rockies contains a few small towns which are supported by the ski industry and tourism. Recently, extensive natural gas deposits have been discovered in the area, and salvage archaeology projects have been funded to assess the nature of archaeological resources prior to the construction of pipelines, access roads, and well heads. You have been asked to summarize the prehistory of the area for a book on the local history of the resort town of Poplar, soon to celebrate its centennial.

Ishi went to the spot where he would see deer the most and waited in the brush. When the deer came, he slowly made his way over to the deer, but he was too loud and the deer galloped away. Very frustrated he went back to camp and Thought of a way to walk more quietly through the brush. He remembered the rabbit pelt he set aside and thought that he could secure the pelt to his feet.

A significant part of the mainstream comprehension of the Plains Indians is in view of the far reaching and omnipresent writing on Lakota Sioux. Different tribes, for example, the Crows (Absarokee), the Arapaho, or Gros Ventres have a tendency to be disregarded. Particularly, Crows. These lovely individuals were THE primary adversary of the Lakota and albeit simply a small amount of their number, the Crows were extremely fruitful in bothering the Sioux groups and keeping them under control.

As I recently drove on Interstate 80, from Colorado to Iowa, I could not help but think of John McPhee’s book Rising from the plains; and how from a different perspective a boring piece of land in the plains could reveal a rich history of geological cycles. McPhee is able to bring to life the study of geology in a way that is relatable by creating relationships between the landscape, people, and history through the use of transforming the same plot of land across eons of time. He uses several pages to discuss geology, followed by stories about the love family ranch as an overview of life on the very same plains four million years ago. This format for reading allows the author to build layers of science facts with story so that the humanistic element does not get distracted by the complex material. The reader develops a sense of the formation of the specific terms such as; the system, period, stage and age names, and thus overcomes the barrier of reading just geology facts. The passage for which all the specialized knowledge comes from is a man named David Love.

He called to the great bison herds and asked them for their help. Liniwa asked the bison herds to come together in Sahkonteic’s lands and stomp the earth repeatedly until it began to crack and split apart. The bison agreed to do as Liniwa asked, but only if they got something in return. Liniwa asked the bison, “What is it you wish for?” One group of bison replied, “The winters are cold and harsh. We’d like a thick coat to fend off the cold and wind.” Another herd spoke up and said, “The wolves and mountain lions prey on us because we have no way to defend ourselves. We’d like a way to fend off the wolves and mountain lions when they attack.” “Very well,” said Liniwa, “do what I ask of you and you shall have both a thick winter coat and sharp horns.” The bison did as they were asked and stomped the ground in the west. When the earth finally cracked, it shook violently. All that stood was knocked to the

As I looked over to snowy meadow I wondered if we would ever convince Strong horn we can't leave this place, as I stood up to walk over to the nearby flowing stream. This was the only body of water our flock had access to, as I watched the crystal clear water flow down the diagonal slope I saw my reflection in this water there I was a young Ram still being a trained killing machine to keep our flock together Bruce Defender of the Strong horn flock I thought to myself. There were also two other flocks the Bighorns and the Broken horns these clans were divided up by our family name.

In a faraway land called Australia lived a tribe of aboriginals called the Luritja people. The land they lived on was harsh and very hot but they had adapted over hundreds of years to be able to survive in this rough country. They caught fish, hunted kangaroos, wallabies, lizards and snakes. In this tribe lived a boy called Charlie and he spent his days playing with the other boys in the tribe, learning to fish, hunt, track animals and he even learned what animals made the footprints in the red dirt. His uncle would tell him stories of long ago (these are called Dreamtime stories) and he would sit really still so he could listen to the whole story and not miss any of it. His grandfather made him a spear that he could practice with and although it was not as large as his father’s spear it could still be used to hunt small creatures like lizards.