Podcasts about Plains Indians

THE YOUNG U.S. Cavalry captain was getting a little frustrated. He was explaining to the short, fireplug-shaped German man with the serious mouth and commanding eyes why he really, really should turn around. It was the spring of 1855, you see, and the Oregon Trail had been going full steam for about a decade. The Sioux tribes, along with other Plains Indian tribes, had been nonplussed at first by the torrent of travelers, but by now they were really alarmed, and they had started attacking wagon trains. The German man was Dr. Wilhelm Keil, and he was the leader of a particularly large wagon train. Well, actually that wasn't quite true — the man who was leading the wagon train was Dr. Keil's 19-year-old son, Willie. But Willie was dead. (Aurora Mills, Clackamas County; 1850s) (For text and pictures, see https://offbeatoregon.com/2404b-1007c.aurora-colony-willie-keil-311.644.html)

Tim Sweet chats with Harold Horsefall, an Indigenous issues strategist from the Pasqua First Nation, about his inspiring path from firefighter to cultural leader. Harold shares his journey rooted deeply in traditional values and leadership principles. Harold highlights the importance of preserving language, place names, and cultural landmarks and how they shape the understanding of the land. He also opens up about the impact of his family's residential school history, which fuels his dedication to truth, reconciliation, and advancing Indigenous relations through meaningful projects like managing a memorial for residential schools.Harold offers insights into the progress and challenges in Indigenous relations, noting increased federal investments since 2015 and advocating for greater support in areas like education. He emphasizes continuous self-improvement and aligning work with personal values, drawing parallels between traditional practices like the sweat lodge ceremony and the process of reconciliation. Harold reflects on the balance of material success and personal fulfillment, encouraging listeners to pursue work that contributes to growth and happiness. Tune in to learn more about Harold's inspiring story, his current projects, and his vision for the future of Indigenous relations.About Harold HorsefallHarold Horsefall is an experienced Indigenous Relations Strategist who is focused on creating meaningful relationships between Municipal Government, the Treaty 7 Nations, the Metis Nation of Alberta Region 3, Inuit, and urban Indigenous Calgarians.Harold has a demonstrated track record of attaining results and is skilled in advancing Truth & Reconciliation to build mutually beneficial outcomes. He is a strategic thinker who aims to co-create with Indigenous Stakeholders. Harold is a well-rounded professional and has a Master of Global Management (International Business) from Royal Roads University. Resources discussed in this episode:Mount Yamnuska - WikipediaElbow River - WikipediaA History of the Indian Trust Fund videoThe Confluence - Calgary--Contact Tim Sweet | Team Work Excellence: WebsiteLinkedIn: Tim SweetInstagramLinkedin: Team Work ExcellenceContact Harold Horsefall: Website: The ConfluenceLinkedin: HaroldHorsefall--TranscriptHarold  00:01There was a high school in Calgary. It was great. And I'm very thankful I got to go there. It's called the Plains Indian Cultural Survival School. And so in there, like, I got exposed to a lot of traditional values that I otherwise wouldn't have. And so even like pow wow singing, like I did, pow wow singing 10, 20, and 30. And so there's some traditional values that I was focused on. So like to be a leader, you had to be a person who risked your life for your people, for the people, and you did so selflessly. That was the big draw. To be a firefighter, to be able to say that I did that, and I did for seven years. And seven is, of course, if you didn't know, it's a very significant number to Indigenous people. Tim  00:39I'd like to ask you some questions. Do you consider yourself the kind of person that gets things done? Are you able to take a vision and transform that into action? Are you able to align others towards that vision and get them moving to create something truly remarkable? If any of these describe you, then you, my friend, are a leader, and this show is all about and all for you. I'm Tim sweet. Welcome to Episode 48 of the sweet on leadership podcast. Tim  01:10Welcome to Sweet on Leadership. Thanks again for joining us. Today we have the privilege of speaking to Harold Horsefall. You are an Indigenous Issues Strategist. You are a person that I met when I was helping a team with a team building day and a strategy day, and you had me thinking for days after that with your presentation, which I really am grateful for. And luckily enough, one of the people there was was willing to put us in touch. And so here you are today, and I'm really excited for you to be on the show help our audience have a brand new perspective on a number of things, and I think it's going to be fantastic. So Harold Horsefall, thanks for joining me. Harold  01:55Oh, thank you for having me. The honor is, the honor's mine. The Privilege is mine. Tim  01:58I really appreciate it. So as we get going, here, you and I've had some conversations leading up to this point, and I'd like you to tell us, how do you see yourself? How would you describe Harold the person? Harold  02:11Sure, no problem. I guess to start, though, first I'll introduce myself and a name. My name is Harold Horsefall. I'm originally from the Pasqua First Nation, so it's on Treaty 4, just northeast Regina, the Qu'Appelle River Valley. So you know, if you jump in the Bow River, we're in Calgary here, you jump in the Bow River on my on a paddle board, I could get there eventually, but I'm born and raised in Calgary, Alberta here. So I just wanted to say that, and just say hello to any Indigenous listeners out there. Oki, Tân'si, Aaniin, and Dzīnísī Gújā. Harold  02:41Oh, thank you so much. Harold  02:42And Âba wathtech, sorry, Âba wathtech. I forgot that one. Tim  02:46Great. So people are aware, what were those languages you were speaking in? What was your? Harold  02:49Aaniin is Ojibwe, or so I'm Cree and Saulteaux, so the Pasqua First Nation is Cree and Saulteaux. Saulteaux is like plains Ojibwe, if you will. And then, Oki, is Blackfoot. Dzīnísī Gújā is Tsuut'ina, Âba wathtech is Stoney Nakoda, and Tân'si, or Tân'si is Cree. But also the Michif, their language, the Métis  language, it tends to be, on average, that the verbs are Cree, sometimes Ojibwe, and then the nouns are French. Tim  03:20That is a great way for us to actually take a moment and although we didn't talk about this, but I mean, acknowledge that we are on this land as we record this today. I live just a hop, skip and a jump from the Tsuut'ina right there, like over a street I'm on. What is their land right now. I'm really thankful that we can just all be here and live in harmony together, and I think that it's great that it's such a vibrant part of our community here in Calgary. I remember on that day, when I came home, I was talking to my wife about how you were talking about the Elbow River, and that it was this confluence, and that everyone in North America knew that location, this this elbow, this trading area, was important. I had never appreciated you said you could get in a paddle board and end up where you needed to go, that that was the origin of that, that that word had so much meaning, that it was a that it was a fixed place in the mind of so many people. And that was one of the things that blew my mind that day. As we walked outside, we we looked around so. Harold  04:28Perfect. Well, I have another one for you if you want.Tim  04:29Please shoot.  Harold  04:30Okay, so everybody, well, for most Calgarians, go out to the mountains occasionally, or maybe some more than others, and they go past Mount Yamnuska. Yamnuska is so this is a little bit like, how did Indigenous people really know the land really good? And if you read any of the history, you know that was typically because that wasn't always, there was a lot of conflict. The Indigenous people in a certain area always knew their land better than than whoever was coming in. But how? There was no. Google, and there weren't any maps. A lot of it was, was is buried in the language, place names, especially so Yamnuska would be one of those. And my boss used to be Dr. Terry Poucette. She's a she's now a professor at the University of Calgary, and I think she was, she also a professor at University of Victoria. But anyway, she she, she was sharing with us that Yamnuska, if you say that to a Stoney person, that means messy hair. So that would be mount messy hair, which is a mistranslation, because then she said the correct way to say it is "e-yam-nuthka". So that's mount Îyâmnathka, and that means flat faced mountain. So then in the Indigenous languages, like with the confluence in Blackfoot, they say, Moh-kins-tsis. In Stoney they say, Wincheesh-pah. In Tsuut'ina they say, Kootsisáw, the Michif or the Metis called it Otos-kwunee. And they all mean elbow, the confluence of those rivers, yeah. And that would be and so there's all that language, all that variety, and the languages are very different, but they would tap their elbow because, yeah, the way that people would trade there was a sign language, and that sign language tended to be more uniform amongst the various speakers of different languages. Tim  06:15Was there a sign for Yamnuska? Harold  06:17I don't know that one. I'd have to ask Terry. Tim  06:20I should have a flatter face, but, you know, it's probably something. I'll put a I'll put a link for our listeners that are joining us internationally. I'll put a link to a couple of Wiki pages or something so they can actually see these areas and appreciate them later when we go out. I'll tell you a story about how I got trapped in behind Yamnuska, and I had to avoid a bear, and ended up there's a slough back there. And I crossed over, crossed over a creek, which then filled with water, and I had to hike all the way down to the highway, and I came out along Highway, what is it, 1-A, and there's the there's the lodge there, and then hitchhike back to my car, but it's long story so much younger days great. So if we were to think about, well, actually, this is a great opportunity for us to bring up a little tradition here, which is we have a question come from a previous guest. So, your question comes from Melanie Potro in London, who is a professional business and political stylist for women, and very concerned about women's place in leadership. So I'll go ahead and let her ask you a question. Melanie Potro  07:32 What was the trigger for that person, that made him or her go into that path? Harold  07:41I used to work in oil and gas, and I worked in accounting, and I was going to get an accounting designation. But always in my in my heart, I really wanted to be a fireman, actually, actually, I wanted to be a police officer, but my father-in-law talked me out of he said, being a firefighter is better. And so, so eventually, it's the path I went on. And then, so, while I was a firefighter, a friend of mine was, he was finishing his master's at the University of Calgary, and I was a fireman. So, then I took that career path. One of the benefits definitely was the work-life balance. And it was more like a life-work balance. I had a lot more free time, right? And I used to think, you know, you get you get time, or you get money. So I thought, You know what I want time because, like, that's you can't always just get that. So that was one of the main reasons why I chose being a fireman. At any rate, my friend was working on his master's degree and a side job. He worked hosting an Indigenous relations course that the University of Calgary still offers. It's called the Indigenous relations leadership course. He was leaving the job because he was finishing his program, he asked me if I wanted to do it. So I was like, sure, I'd love to. So I was a fireman. And then I was, I was hosting the Indigenous relations course at the University of Calgary. And then so it was great, because I would sit in on this course for four days. It was offered four days, three, four times a year, and I was sitting on this course. And so it was these professors would come in, and some of them were professors that I had when I did my undergraduate degree at the UofC. And then so they would come in, I started really picking up all the material, and I could, I could really go in depth with this. I was like, hey, you know what? I want to work in this field. And so then I got my own master's degree, global management from Royal Roads University. And then I started to hit the streets. I was like, Okay, I'm going to consult in this area. And I ended up meeting somebody at the City of Calgary, and they said, Well, I can't hire you because you're already an employee, because I was a firefighter. And then so then I was seconded into the, into my into that role that I have in my day job. Tim  09:38And that, of course, has led you to where you are today, and I really liked how you described how you see your position and how you see your own profession. So could you give us a little bit of that? Harold  09:48Sure, yeah, I guess I'll start though, is that my day job or the profession in which I'm in is more a deeper expression of myself. Because my mother went to the Lebret Indian residential school, and then so, as a result, we had in my family, my grandparents, there were very significant cultural, prominent people in our community. You know, they were healers, and all that information was lost. So they, like my mom was that the 12th youngest, and so she by the time she went through the residential school system, they just, I don't know the whole story. I didn't get to meet my grandparents. They passed away before I was born, but I just assumed that, you know, they learned that it was just much easier on the child if they didn't teach them as much, or really anything, especially in terms of the Indigenous language, my mom can hear it, and, like, if she hears it, she understands it, but she doesn't speak. So, a lot of those values kind of were, like, they kind of just went poof, right, which is a whole nother long story. And on my own time, I have a grant going forward. I'm hoping, crossing my fingers, I get it, and I'm going to dive deep on that story. Tim  11:10Can I just ask, when you say that they thought it would be kinder on the child, does that mean that the lessons and the language and everything, if they had passed it along, could have been a liability or could have been a risk for that, for that child. Harold  11:23Yea, 100%.  Tim  11:28Because the more they related to that, the more in danger they were. Harold  11:31Yeah, and literally, they would get beatings and worse, the beatings would be the easy part. Tim  11:38So, to protect the protect the child, you have to protect them from their history or from their legacy. Harold  11:45Yeah, because the goal of those schools was to eliminate the Indian in the child. Sometimes, yeah, and we won't go too dark, but sometimes it went further than that. Tim  11:54So well, it is a history that is really painful and shameful, and it's something that everybody, I would say, around the world, like so many other atrocities that that human beings have managed to inflict on one another, they need to be appreciated, and they need to be brought into the light, right? And so people can see how we've evolved and why. It's not all pretty, that is for sure. But to sum that up. You had said that you consider yourself a practitioner, and I really, really love that term. So, could you just introduce us to that? Harold  12:27Sure, yeah, as a practitioner of truth and reconciliation, you know what I do is to advance truth and reconciliation. So, one of the projects that I'm currently managing is a memorial for Indian residential school to create an environment of a reconciliatory environment between Indigenous and non Indigenous people. And part of it is getting this kind of information out there. That is a huge part of it, actually. Another part is to actually give a physical place that people can go for this kind of information. Tim  12:57And, and that will be at that at that confluence. Harold 12:57At the Elbow, yes. At the confluence, that's correct.   Tim  13:00And, and so, you know, in a sense, that's really, I mean, I'm just thinking about this now, I kind of getting goosebumps a little bit. But it's like, if you think about trading the most important things, then trading in that story and that knowledge and that ability, what a place to do it right? Because people who come from around the world to actually trade in that knowledge, and… Harold  13:27That's what I'm hoping. Tim  13:30Oh, man, that didn't hit me until sort of just now. So that's a whole different level. I love the word practitioner, because when we think about leaders and people who are really, they're really moving thought forward, and they're helping people embrace things, and helping people become, you know, their own, powerful individuals, people that that can express themselves in the world. You know, a practitioner, in my mind, is somebody that you don't, that doesn't just talk like they do. They, you're seeing them practice whatever they are. They're espousing. It's so much more powerful than somebody who is simply theoretical. I think that's such a great word, and I think that's where we're going to be heading today. So, before we get too much into that. I also want to just ask you this, if we were to see Harold Horsefall on any given day, what are we going to see? What is, what is? What is Harold Horsefall, the person, engage in, day in, day out? Harold  14:33Day in, day out. I guess, like I've started volunteering in an effort to really get out there. So, I volunteer for the University of Calgary Alumni Board. So, so I've been, you know, making my best to go to as many networking functions as possible, just to really get in there with people. I'm part of a meditation group, and I think that that's really helpful. And I have four children, so that's definitely above average, more than the average Canadian. So, yeah, I'm but my youngest is fourteen now. Tim  15:04You're a practitioner of sorts there. Harold  15:08Oh, yeah, almost accomplished. I'm almost like, on the verge of being an empty nest, empty nester. But my youngest is 14, so maybe three, four more years, and then he'll go to university then, and then, that's a whole nother, you know, it seems it's so expensive for the kids out there, right? Because I have a daughter who's at the UofC now, and she's still at home with us. Yeah, it's just so expensive out there. Tim  15:29It is, yeah, it's, it's something that just learning how to, how to exist in this world is such a wake up. My kids are going through the same thing right now. Harold  15:39So, then I'm like, the comma rents, you know, the pa-rents, free rent. Tim  15:44Yeah, there you go. Pa-rent. When we think about you meditating, and you and I talked about, you know, really making sure that we take time to develop ourselves and whatnot. How do you see people that are out in the workforce, when you see them managing their own lives and going through things and, you know, besides just your children, but people that you work with in, day in, day out, the community members we've got around us. What do, how do you see their relationship with time? Again, you talked about trading time for money that you would take time over that. What do you see out there in the in the world? Harold  16:27Oh, geez, a lot of people, you know, and I'm, I live in a material world, and you know, I prefer to have, you know, good, solid look good. Good, solid goods. And, you know, even clothing that makes me look good, right? But that said, like, definitely, I see, I see many people just chasing, like, this carrot, and you know, that's fine. It's good an all. But why? What does it do for you? Because I even got to speak with some, through the alumni, not through the Alumni Board, this is before I was on the Alumni Board, but through Career Services, because that university and the Indigenous relations course was through Career Services. And so I did speak to some alumni, some graduates, some new graduates, and as part of a panel, and I was like, Well, you know, like, you should really focus too on the things that make you happy, because even if you make a whole bunch of money, like, eventually the, I hope this doesn't get dark for people, but it's like 100% the one thing that we are sure of is that we will pay taxes and we will die. And so, it's like, so say you make, like, a billion dollars. You can't take it with you, not that I know of, right? So, so it's like, really, like, for your own self, like, and this was my, my message to new grads, right? And I don't know how it was received, but I felt that maybe it wasn't received as popular as some of the other people, because one person was, like a new they had a position with the Royal Bank of Canada, and it was like a director or something. And so that was the person, oooh we gotta like, you know, go around that person, and I'm just like, well, you know, you got to really focus on your life and what makes you happy as well. Doing well materially is good, but also making sure, hitting that it's like a Venn diagram, hitting that intersection between what's personally satisfying, I think, is also important. Tim  18:15I think that's a very interesting reaction to notice. I've seen the same with young leaders and even some accomplished leaders, that when you offer them a perspective that causes them any sort of doubt, when they're in a blind pursuit of something, you know, when they're heading towards something and they've either omitted facts or they've biased themselves towards things to overcome questions or fears or whatever they're doing, so that they can charge ahead in a certain area. And if one of those things is, you know, hustle culture, so it's like, no, you got to work hard, and you work hard young so that you can be rich later and get what you want or whatever. Anything that questions that, it's like it erodes the bedrock of what they or would actually say, erodes the house of cards that they're building themselves up upon. And it can get really scary for people that they will reject that thought outright, like, let's just not go there, because playing in that area is just it carries a lot more risk than we might realize for that person, because they're, they're built up on that. That's, you know, and I think it's, it's an, also an interesting thing, that when you meet people down the road in their careers, when they realize that they've built their approach on really shaky ground, and it'll last for a while, until the universe demands the truth. And then guess what? They're kicking in the water. They're thrashing around pretty good. So the earlier that we can get to truth, the earlier that we can get to facing these hard facts and really questioning what our assumptions, I think is a is a is an important point. I hope I took that in the right direction there. Harold  20:07Oh yeah, yeah, for sure, yes. Great conversation. Tim  20:09So when you think about the reaction of people to wanting to be around the person that emulates what they want to be, they want to be around that bank executive or whatnot. Tell me a little bit about that. What does that mean to a person besides, you know, potentially being an expression of we can see where their priorities are. But what's the hazard that comes out of that? Harold  20:34Oh, geez, I'm not sure. I've never really thought about that from somebody else's perspective, because, like, I wrestled with that, whereas, like, wanting to pursue a career that's gonna make me a lot of money and whatnot and high powered career, but for me, like, internally, I just couldn't there was this, like, a it was, like, it was a force field or something that I just couldn't get past. And because, like, for me, it was just, I really needed to, personally be able to be 100% invested in what I did. For example, it's the real old school traditional value on the plains. The best way to say that, I say I'm a Plains Indian. There was a high school in Calgary. It was great, and I'm very thankful I got to go there. It's called the Plains Indian Cultural Survival School picks and so in there, like, I got exposed to a lot of traditional values that I otherwise wouldn't have. And so even, like, pow wow singing, like I did, pow wow singing 10, 20, and 30. So, you know, like, it was great. And so there was some traditional values that I was focused on. So like, Crowfoot. Hugh Dempsey wrote a book on Crowfoot. And so it was, it was done really good and huge. Dempsey is a local southern Alberta historian, or was before he passed to be a leader for me as a plains from the plains culture, where we had teepees and we buffalo hunted, so that, like some people say, they who are Indigenous people, and that's what they'll think of teepees and buffalo culture, but that's the plains culture. Whereas in like out east, they lived in houses, and they were farmers. And same with out west. They were they lived in houses, long houses, and they also farmed and they fished and they traded. But for me, that's, that's what it was. And to be a leader. You had to be a person who risked your life for your people, for the people, and you did so selflessly. That was the big draw. To be a firefighter, to be able to say that I did that, and I did for seven years. And seven is, of course, if you didn't know, it's a very significant number to Indigenous people. There are seven brothers in the sky, so the Big Dipper stars. And other than that, that's some, actually part of the grant that I've got forward and crossing my fingers that I'm going to explore many of those issues. But four is also another one. And I do know more reason about why four is significant. There are four seasons. There are numbers that we tend to see in nature. So then there are four seasons. And then, accordingly, you could even break up your day to be like the four seasons. You wake up in the morning, and then you have your afternoon, and then your late afternoon into the evening, and it's almost like a mini cycle. So you're in a mini cycle on a bigger cycle inside of a bigger cycle. So four seems to be the number that is most associated with cycles. Tim  23:06There's so much there that we could unpack, but it immediately makes my mind go to my friend Julie Friedman Smith, who's a parent and coach here in town, and she's part of our association here, helping our clients out. And she said something that was very similar at one point to me. And she said, you know, people will often, they'll say whether or not their day was a success. And she said, it's much better if you if you can develop the language where, you know, well, the morning wasn't a success, or this last hour wasn't a success, but the next one can be. And you chunk things down into that sort of seasonal thinking, where it allows us to be a little more gentle on ourselves, and refocus and rebase and kind of have these cycles within our life. But as you were speaking there, I was thinking back to you saying that you're a practitioner of truth and reconciliation. Now, truth and reconciliation in Canada has a very specific meaning, which I think is important, but more broadly, the pursuit of truth. What's the truth of who we are and where we're sitting, and then reconciling with that? And I often think of that like doing the math right, like getting to the facts doing the math, and say, We have to reconcile ourselves with the facts of what just happened, and that takes some work right to get through it. And so the importance of that as a program can't be understated. The importance of that as an approach to life is also something that's fairly important, is getting down to that, where am I actually, and how do I feel about that, actually? And what does it mean for me, actually? Where are we actually? What's the truth of that? So if I can have you sort of expand on that a little bit. Could you tell me where you think we are in that journey? Harold  24:57So I guess I would say first that in. General, the atmosphere in Canada is is quite good, in the sense that if you use the idea of like Pareto improving, it's been a while since I since I've done economics. Tim  25:1080-20 rule. Harold  25:11Yeah, exactly. But just if you take like each day, or even each hour, and like and to the person that you mentioned. So if you took yesterday or even 20 years ago. And if you looked at the status quo of what it meant to be Indigenous in Canada, and then you look at it today, there's improvements. And so some of those improvements are definitely like, so I went to the University of Calgary, and if we look back into the 1980s if you go to the, it's called the Writing on Symbols Lodge now, it used to be called the Native Student Center when I went there, so I'm dating myself, but there's a graduate list on the wall. And in the 80s, there was like one, and then the next year, like 1985 or something, and then the next year there'd be like two or three, and then it's kind of went up, like a logarithmic scale. And then it's like, okay, that's awesome. So whatever it is that the environment is definitely there. And so even then, you know, a lot more people are respectful. And even just that, the way that we opened on this podcast, I think that was, that was excellent, and I'm finding a lot more people are much more open. It's still a long journey. And so my approach as a practitioner is always like so when I was young, I managed to reclaim a good chunk of my culture, and I did that personally while I was a teenager, so, you know, and I still did live a teenage life, but I also did do a life where I went to a lot of ceremonies, especially sweat lodges. They were very important. I was very blessed and fortunate. And you know, I would get myself to these sweats when I was, like 16. And a sweat lodge, for those who don't know, is, is, it's like a cleanliness ceremony, it's a spa and it's a sauna, but then it's dark, and we sing songs, and you do a lot of prayer or focusing like, I guess you could find it in like Bhuddist culture, they call that single point focus. So you do a lot of focus on that thing that that you are concentrating upon to live a good life, was the one that was general for me. But the thing with a sweat lodge is that when you go in and it symbolizes rebirth, in a sense, but when you go in say that you're taking in a whole bunch of negative kind of crap that kind of lingers in you through this process, you sweat it out. And the idea is that all of your impurities go with that sweat, and it cleans you out both like physically and spiritually, in addition to other areas. So it's more holistic in that sense. And so you have to sit in that initial if, say, you go in and you have a lot of negative energy and you're sitting in there, it's painful in the sense that it hurts, it's uncomfortable, and it's in the dark and it's somewhat crowded, so a lot of fears are already triggered for many people. So then you just have to learn to sit still through all of that. It's uncomfortable. You sit through it, and then eventually, when you come out, then I would say that reconcile. So that's like, kind of my model for truth and reconciliation. It's like sitting in a sweat. It's uncomfortable, but you sit there and you do it. Sometimes you'd even come out and you know, you'd be pretty red, bright red, almost like a little bird sometimes, but you know, and that's the thing, is, like, if it gets hot, you can't once the door is closed, you have to wait until the door is open, or you could go run out screaming. But it's generally, it's not advised and it's frowned upon. So you have to sit still. And that's the thing, when it gets really hot, if you like, start thrashing around and panicking, it just escalates on the top of itself, and you end up in a mess, right? So you have to really sit still, and you have to sit quiet, and you can't move, especially when it's really hot. That's one of the things I learned, and actually came in really handy, is when I was a firefighter working in really hot environments, because in, like, physically hot, because you don't move too fast. You have to stay composed, and you have to actually move very slow, and you have to be very purposeful with each movement. Tim  28:47So quite literally, you're sitting there having to face all of those things that are are weighing on you, moving you forward or holding you back. You have to take some deep, honest reflection and emerge with some increased amount of fluency about who you are and where you're going. Harold  29:09But that's the magic, because, like, you surrender to it, and then you when you do get out, you definitely are better than when you went in. And if you keep doing that repeatedly over time, then that's when you see the benefits. Tim  29:22I think that's cool too, because you haven't said anything really, although you're sweating it out. It's not like these things, these things remain. They're part of you, in a sense, right? But your relationship with them is different, and you can process it differently. You can handle it differently. When I go back to that thinking of those young people at the university that are new in their career and their and their orienting around about wealth and who they want to be. And we also talked about openness being so key to this, and then the societal openness may be open at one point, but then be getting more closed in other ways. Often, you know, we think of things in a static place that it's either open or it's closed, we're open or we're closed. The society around us is getting more open or more closed, but it's like this pendulum that kind of swings and seeing things in that cycle pattern, as you said before, where we have to be observant about that and whatnot. Do you think that it's getting better right now, or is it getting worse? Or are we on a pendulum, or is it, you know, where are we at this? Harold  30:31It's definitely getting better. A colleague of mine did send me email that in terms of finances, and it says, since 2015 This is taken from the Fraser Institute.org, and it says Since 2015 the federal government has significantly increased spending on Indigenous peoples from roughly 11 billion to more than 32 billion. You know, that sounds like that could sound like taxpayer money, but I don't. I would be more curious to dive into that. That's a whole process unto itself. But there is a large trust fund that is held on behalf of Indigenous people, and that's where many Indigenous things, like in education, which was negotiated during the treaties. In essence, I've done Indigenous relations courses for various organizations, corporate organizations. And one item that I like to always point out to, and I don't have it handy on a presentation, but if you look at annual GDP of Canada, and then you can, you can even look at areas like from natural resources, and you look at that value on an annual basis, and then you compare it to what the treaty rights are. So I get $5 a year, and I get education, maybe, maybe I get education. That in itself, is a whole episode. Probably do really investigating that, but it is pennies to billions of dollars. So then you think like, that's really where it is. So a lot of those funds, though, do come from a National Indian Trust account. And I encourage you to google it. I could probably even just throw in a link to a short video. Tim  32:10We'll put that link in the show notes for you. Harold  32:11Sure. Yeah, and it's put together by the Yellow Head Institute, and it's a really good video to watch. And it's just a short video, two and a half minutes, I think maybe two and a half to it's under five minutes. Tim  32:18Yeah, I think that's that's a really important thing too, for people to for Canadians to appreciate. Because there's a lot of myth and a lot of, I would say, bias and hearsay that goes into exactly proportionally. How do we support our native communities? How do we make good on the on the Treaty and the agreements that were promised? And it's pretty shocking when you see, you know what it actually means on an annualized basis. And then, oh, on the flip side, I'm optimistic with what you've said in terms of this exponential growth in education and whatnot. Because as I follow Indigenous creators, and I've got a few, as I was telling you before, people that I'm really, I'm really enjoying, kind of having in my life, and following their journeys, and, you know, appropriately consuming their content. There's a positivity that's out there, and there is an optimism that's out there, and there is a and there's an energy that's out there, which I think is just fantastic. And so although the totals may not be appropriate, and there's definitely room to move there. What people are doing with the time and the opportunities they've got is so inspiring. So that, to me, means that there's a new energy, there's a new confidence, there's a new identity that's coming out, and I think it's a steam roller. I think it's unstoppable. You know, you think of that, that Jim Collins example of the flywheel, if you've ever heard this, where you have this massive flywheel, and it's the size of a city, and one person could go up against it, and they could smack it one way or the other, and the thing wouldn't even move. It would be like a monolith that wouldn't even move. And often we have communities that are all smack it in different directions, and so the thing couldn't start to move even if it wanted to. But if we get enough people slapping that thing in the right direction, it starts to shudder, and then it starts to spin, and then it spins faster and faster, and pretty soon, that thing, which we thought was immovable, is under its own energy. And it's, you know, it's unstoppable, so that any one unreasonable and logical dissenting voice can't, can't stop it. So that's, that's what, what I hope for, is that unstoppable momentum. Harold  34:39Sure, I definitely I would get on board with that. Tim  34:43We'll be smacking that flywheel. Yes. Cool. So as we sort of head towards the end, what would you like us to focus on? Was there somewhere we didn't get that you would like us to get? Harold  34:56Really like for me, these are like questions in my own. Mind that I just can't something in me always brings it back to the service. Hey, I need to focus on this and so, like, continuous improvement would be one of those things in that focusing myself, like, what do I want from my careers? And that was the thing I do have a question for the next guest. Tim  35:17I love that you're unprompted, go for it. Harold  35:22What do you get from your career? And how does your work fill your bucket? Because those are things that I always ask myself. And so what am I getting from this? What am I doing for this? How does this work for me? Yes, I get to pay the bills. Maybe I get to get to I have a thing for boots. My wife will tell you, I buy too many boots. She's probably right. So like, in addition to me getting a new pair of boots, but what does it do for me personally, like, as a person? How's it, uh, advanced my own journey, my own destination? People, quote, like, Crazy Horse. If they don't know who Crazy Horse was, from the American point of view, they say, well, he's like, hoka hey, it's a good day to die. Like, he's gonna charge out there on the battlefield and but that's not what it was. That's only like half of the quote, because… Tim  36:03I think [who?] from Star Trek, said that. But what did Crazy Horse actually say? Harold  36:10He said, hoka hey, today is a good day to die, because all is well with the world. And the Stoney Nakoda, because they're, they're, they're Nakoda Sioux, they say Âba wathtech , and that's their greeting, and it means hello, today is a good day. I think it's implied all is well with the world. So what that means is, like for you inside, is everything well, in the sense that, if you were to die, would you feel that there are unresolved issues? And so really, then your attention, for me, that exercise brings me to like, okay, what are those unresolved issues and I gotta address those. Sometimes they're scary, sometimes they're hard, but it's just like sitting in that sweat, right? And so, so for me, that's what I would leave. And the question I'd post to the next guest. Tim  36:53How is what you're doing? How is it filling your bucket that is something that I can relate to, I'm really passionate about. You know, often when I'm working with executives, etc, you know, one of the things when we're we're looking at career, when we're looking at where they are, is to have them focus on, from a career perspective, what is the best day of the last year you're ever going to work look like? And are you heading towards that as a reality? And then more generally, are you in balance in your life? Right? Like, are you are do you feel like you're where you belong? And do you feel like that you've got this beautiful flow going on that you have enough sense of control or stability and you still have the right types of excitement and anxiety and those things, I feel like we've just scratched the surface here, Harold. So one thing I want us to do is is stay up to date on your grant and your research project, and want to make sure that when that gets rolling, you come back and we and we talk about that. Harold  37:59Perfect. Sounds great. Tim  38:00Yeah, I think that would be great. And in the meantime, if people wanted to reach out to you, if they wanted to, if they wanted to experience what I experienced, or if they were interested in the confluence, where can they find they you? Harold  38:14They can go to the confluences the website, and I think it's www.theconfluence.ca or something, or just Google “the confluence Calgary”. Tim  38:23Sure, we'll put that link up in the show notes. Harold  38:25Yeah,if you want to get in touch with me, please reach out on LinkedIn: Harold Horsefall. Tim  38:29right on, lots of exciting things coming up for you. Thank you very much for dropping the question for our next guest. Harold Horsfall, it was just an absolute treat to have you on. Harold  38:39Thank you, Tim. Tim  38:29I can't wait till we can meet at that conference together. I'm really itching to get there. Harold  38:45Sounds great. Tim  38:46Thank you so much for listening to Sweet on Leadership. If you found today's podcast valuable, consider visiting our website and signing up for the companion newsletter. You can find the link in the show notes. If like us, you think it important to bring new ideas and skills into the practice of leadership, please give us a positive rating and review on Apple podcasts. This helps us spread the word to other committed leaders, and you can spread the word too by sharing this with your friends, teams, and colleagues. Thanks again for listening, and be sure to tune in in two weeks time for another episode of Sweet on Leadership. In the meantime, I'm your host. Tim Sweet encouraging you to keep on leading.

Chapter 1 What's Cheyenne Autumn by Mari Sandoz"Cheyenne Autumn" is a historical novel by Mari Sandoz, published in 1953. The book recounts the Cheyenne tribe's harrowing journey in 1878, as they attempted to return to their homeland in Wyoming after being forcibly relocated to reservations in Oklahoma. Through rich, evocative prose, Sandoz explores the themes of displacement, resilience, and the struggle for identity amidst the overwhelming forces of American expansionism.The narrative highlights key figures such as Chief Dull Knife and the challenges faced by the Cheyenne, including hunger, illness, and the brutal realities of life on the plains. Sandoz's empathetic portrayal gives voice to the Cheyenne people, shedding light on their culture, traditions, and the deep impact of colonization. The novel serves as both a poignant historical account and a reflection on the enduring spirit of a proud people.Chapter 2 Cheyenne Autumn by Mari Sandoz Summary"Cheyenne Autumn" by Mari Sandoz is a historical novel that vividly recounts the experiences of the Cheyenne people during the 1870s, focusing on their struggles and resilience in the face of westward expansion and U.S. government policies. The narrative primarily follows the Cheyenne tribe, particularly highlighting the journey and hardships faced by a group of Cheyenne led by a chief named Little Wolf as they seek to return to their homeland after being relocated to a barren reservation in Oklahoma. Central to the story is the theme of survival and the deep connection the Cheyenne have to their land, culture, and identity. The characters are depicted with depth, showcasing their traditions, spirituality, and the bonds of community amidst the suffering caused by violence, starvation, and broken treaties.The novel also explores the conflict between the U.S. government and Native American tribes, illustrating the injustices perpetrated against the Cheyenne. As the story unfolds, readers experience the courage and determination of the Cheyenne as they undertake the perilous journey northward, battling not just the elements but also their own disillusionment and trauma.Through rich descriptions and a blend of historical fact and fiction, Sandoz emphasizes the plight of the Cheyenne and other Native American tribes, making the narrative a powerful commentary on the impact of colonization and the importance of cultural preservation.Chapter 3 Cheyenne Autumn AuthorMari Sandoz was an American author born on May 11, 1896, in Warren, Nebraska, and she passed away on March 10, 1966. She is best known for her works that capture the history and experiences of the Great Plains, particularly in relation to Native Americans and early settlers. Cheyenne AutumnSandoz released Cheyenne Autumn in 1953. This historical novel focuses on the Cheyenne people's struggles and the forced relocation they faced, depicting both the Cheyenne and the American government's perspectives. It stands as a notable commentary on the injustices faced by Native Americans and reflects Sandoz's commitment to understanding and portraying their culture. Other Notable WorksMari Sandoz wrote several other books, including:Son of the Gamblin' Man (1945)Old Jules (1935) This semi-autobiographical work about her father is one of her most acclaimed books.The Battle of the Rosebud (1944) A historical novel about the battle involving Crazy Horse.The Cattlemen: From the Rio Grande to Montana (1941) A comprehensive account of the cattle ranching industry.The Horse and the Plains Indians (1955) A notable work highlighting the relationship between Native Americans and horses. Best EditionDetermining the "best" edition can vary based on personal preference—some readers prefer the original texts for their authenticity, while others prefer updated editions with additional...

In early 1866, Central Pacific workers were stalled in California, facing the monumental task of blasting 15 tunnels through solid granite in the Sierra Nevada mountains. Thousands of Chinese laborers would be pushed to their breaking point.One-thousand miles to the east, workers on the Union Pacific faced Plains Indians desperate to defend their ancestral homelands from the encroaching railroad.But the men in charge of the railroads knew that every mile of track meant money in their pockets, and they would stop at nothing to capture victory.Order your copy of the new American History Tellers book, The Hidden History of the White House, for behind-the-scenes stories of some of the most dramatic events in American history—set right inside the house where it happened.Be the first to know about Wondery's newest podcasts, curated recommendations, and more! Sign up now at https://wondery.fm/wonderynewsletterListen to American History Tellers on the Wondery App or wherever you get your podcasts. Experience all episodes ad-free and be the first to binge the newest season. Unlock exclusive early access by joining Wondery+ in the Wondery App, Apple Podcasts or Spotify. Start your free trial today by visiting wondery.com/links/american-history-tellers/ now.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

One of the most famous battles in the history of the American West took place in June 1876.  An alliance of the Lakota Sioux, Northern Cheyenne, and Arapaho tribes faced off against the United States cavalry.  The battle was a route and one of the most devastating losses for the American military, as well as one of the greatest victories for Plains Indians.  The victory, however, was only temporary as the victory led to an even bigger response, and the loss was actually glorified in the United States for decades. Learn more about the Battle of the Little Bighorn and how it shaped the American West on this episode of Everything Everywhere Daily. Sponsors Sign up at butcherbox.com/daily and use code daily to get chicken breast, salmon or ground beef FREE in every order for a year plus $20 off your first order! Subscribe to the podcast!  https://link.chtbl.com/EverythingEverywhere?sid=ShowNotes -------------------------------- Executive Producer: Charles Daniel Associate Producers: Ben Long & Cameron Kieffer   Become a supporter on Patreon: https://www.patreon.com/everythingeverywhere Update your podcast app at newpodcastapps.com Discord Server: https://discord.gg/UkRUJFh Instagram: https://www.instagram.com/everythingeverywhere/ Facebook Group: https://www.facebook.com/groups/everythingeverywheredaily Twitter: https://twitter.com/everywheretrip Website: https://everything-everywhere.com/  Learn more about your ad choices. Visit megaphone.fm/adchoices

Send us a textEver wondered how military forts without traditional defenses managed to secure the American West during the 1860s? Discover the strategic brilliance behind Kansas forts like Fort Zara and Fort Larned, as we unravel their critical roles along the Santa Fe and Smoky Hill Trails. Through the voices of historical figures such as Elizabeth Custer, we bring to light the stark living conditions and immense challenges soldiers faced while safeguarding settlers and aiding railroad construction.Journey with us into the heart of the Central Plains Indian Wars and witness the turbulent period of Kansas expansion from 1857 to 1868. Through the expert narration of Brad Smalley, we immerse you in the harsh realities experienced by early settlers amidst Indian incursions and the resulting conflicts. Explore the historical significance of the trails, forts, and treaties that defined this era, and enhance your understanding with the accompanying audio book available on Amazon. This episode promises a gripping exploration of the dramatic events that shaped the American West.Support the show

Which society was the first to domesticate the horse? It's a difficult question. The archaeological record is spotty, with only very recent advancements in genetics and carbon dating allowing scientists to really test centuries-old legends about where horses came from. For example, historians argued that the Botai civilization in Kazakhstan provided some of the earliest evidence of horse domestication–only for more recent studies to discover that the Botai domesticated an entirely different species of horse altogether. Even a lot more recent horse domestication has a less certain starting date, with recent studies suggesting that the Plains Indians domesticated horses at least a century earlier than originally thought. William T. Taylor is Assistant Professor and Curator of Archaeology at the University of Colorado Museum of Natural History in Boulder. He was part of several archaeological expeditions to test some of the proposed starting points for horse domestication—some of which are portrayed in his latest book Hoof Beats: How Horses Shaped Human History (University of California Press: 2024) You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Hoof Beats. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Which society was the first to domesticate the horse? It's a difficult question. The archaeological record is spotty, with only very recent advancements in genetics and carbon dating allowing scientists to really test centuries-old legends about where horses came from. For example, historians argued that the Botai civilization in Kazakhstan provided some of the earliest evidence of horse domestication–only for more recent studies to discover that the Botai domesticated an entirely different species of horse altogether. Even a lot more recent horse domestication has a less certain starting date, with recent studies suggesting that the Plains Indians domesticated horses at least a century earlier than originally thought. William T. Taylor is Assistant Professor and Curator of Archaeology at the University of Colorado Museum of Natural History in Boulder. He was part of several archaeological expeditions to test some of the proposed starting points for horse domestication—some of which are portrayed in his latest book Hoof Beats: How Horses Shaped Human History (University of California Press: 2024) You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Hoof Beats. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Which society was the first to domesticate the horse? It's a difficult question. The archaeological record is spotty, with only very recent advancements in genetics and carbon dating allowing scientists to really test centuries-old legends about where horses came from. For example, historians argued that the Botai civilization in Kazakhstan provided some of the earliest evidence of horse domestication–only for more recent studies to discover that the Botai domesticated an entirely different species of horse altogether. Even a lot more recent horse domestication has a less certain starting date, with recent studies suggesting that the Plains Indians domesticated horses at least a century earlier than originally thought. William T. Taylor is Assistant Professor and Curator of Archaeology at the University of Colorado Museum of Natural History in Boulder. He was part of several archaeological expeditions to test some of the proposed starting points for horse domestication—some of which are portrayed in his latest book Hoof Beats: How Horses Shaped Human History (University of California Press: 2024) You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Hoof Beats. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices

Which society was the first to domesticate the horse? It's a difficult question. The archaeological record is spotty, with only very recent advancements in genetics and carbon dating allowing scientists to really test centuries-old legends about where horses came from. For example, historians argued that the Botai civilization in Kazakhstan provided some of the earliest evidence of horse domestication–only for more recent studies to discover that the Botai domesticated an entirely different species of horse altogether. Even a lot more recent horse domestication has a less certain starting date, with recent studies suggesting that the Plains Indians domesticated horses at least a century earlier than originally thought. William T. Taylor is Assistant Professor and Curator of Archaeology at the University of Colorado Museum of Natural History in Boulder. He was part of several archaeological expeditions to test some of the proposed starting points for horse domestication—some of which are portrayed in his latest book Hoof Beats: How Horses Shaped Human History (University of California Press: 2024) You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Hoof Beats. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/science-technology-and-society

Which society was the first to domesticate the horse? It's a difficult question. The archaeological record is spotty, with only very recent advancements in genetics and carbon dating allowing scientists to really test centuries-old legends about where horses came from. For example, historians argued that the Botai civilization in Kazakhstan provided some of the earliest evidence of horse domestication–only for more recent studies to discover that the Botai domesticated an entirely different species of horse altogether. Even a lot more recent horse domestication has a less certain starting date, with recent studies suggesting that the Plains Indians domesticated horses at least a century earlier than originally thought. William T. Taylor is Assistant Professor and Curator of Archaeology at the University of Colorado Museum of Natural History in Boulder. He was part of several archaeological expeditions to test some of the proposed starting points for horse domestication—some of which are portrayed in his latest book Hoof Beats: How Horses Shaped Human History (University of California Press: 2024) You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Hoof Beats. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices

Which society was the first to domesticate the horse? It's a difficult question. The archaeological record is spotty, with only very recent advancements in genetics and carbon dating allowing scientists to really test centuries-old legends about where horses came from. For example, historians argued that the Botai civilization in Kazakhstan provided some of the earliest evidence of horse domestication–only for more recent studies to discover that the Botai domesticated an entirely different species of horse altogether. Even a lot more recent horse domestication has a less certain starting date, with recent studies suggesting that the Plains Indians domesticated horses at least a century earlier than originally thought. William T. Taylor is Assistant Professor and Curator of Archaeology at the University of Colorado Museum of Natural History in Boulder. He was part of several archaeological expeditions to test some of the proposed starting points for horse domestication—some of which are portrayed in his latest book Hoof Beats: How Horses Shaped Human History (University of California Press: 2024) You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Hoof Beats. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/asian-review

Which society was the first to domesticate the horse? It's a difficult question. The archaeological record is spotty, with only very recent advancements in genetics and carbon dating allowing scientists to really test centuries-old legends about where horses came from. For example, historians argued that the Botai civilization in Kazakhstan provided some of the earliest evidence of horse domestication–only for more recent studies to discover that the Botai domesticated an entirely different species of horse altogether. Even a lot more recent horse domestication has a less certain starting date, with recent studies suggesting that the Plains Indians domesticated horses at least a century earlier than originally thought. William T. Taylor is Assistant Professor and Curator of Archaeology at the University of Colorado Museum of Natural History in Boulder. He was part of several archaeological expeditions to test some of the proposed starting points for horse domestication—some of which are portrayed in his latest book Hoof Beats: How Horses Shaped Human History (University of California Press: 2024) You can find more reviews, excerpts, interviews, and essays at The Asian Review of Books, including its review of Hoof Beats. Follow on Twitter at @BookReviewsAsia. Nicholas Gordon is an editor for a global magazine, and a reviewer for the Asian Review of Books. He can be found on Twitter at @nickrigordon. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/animal-studies

Rocky Mountains, Yellowstone, Prärien und Badlands - Wyoming im Nordwesten der Vereinigten Staaten pflegt sein Rinder- und Cowboy-Image bis heute. Woher rührt der rauhbeinige Charakter des Staates - und wie kam es, dass ausgerechnet das wilde Wyoming zum ersten Bundesstaat der USA wurde, in dem Frauen das Wahlrecht bekamen? 0:00:00 - Intro und Einleitung 0:01:47 - Allgemeines zu Wyoming (I): Größe und Einwohnerzahl 0:03:19 - Nachrichten aus dem Wilden Westen: Laramie Daily Sentinel, 19. 06. 1874 0:05:57 - Allgemeines zu Wyoming (II): Zahlen, Daten und Fakten 0:10:04 - Geschichte von Wyoming: Der Louisiana Purchase (1803) und die ersten weißen Kundschafter 0:14:38 - 1811/12: Die "Astorians" und das erste permanente Gebäude in Wyoming 0:16:59 - 13.2.1822: "Ashley's 100" und die Rocky Mountain Fur Trading Company 0:22:16 - 1832: (Wieder-)Entdeckung des South Pass und Gründung von Fort Bonneville 0:23:40 - 1834: Die ersten permanenten Siedlungen: Fort William und Fort Laramie 0:24:57 - Ab 1836: Schlüsselstation auf dem "Oregon Trail" 0:26:33 - Ab 1849: Siedlungsstrom gen Kalifornien und steigende Konflikte mit den Natives 0:29:56 - Verträge mit den Plains Indians, das "Grattan-Massakker" und der erste Sioux-Krieg 0:34:37 - 1857: Brüchiger Frieden und neue Verträge 0:35:24 - 1862-1864: Pony-Express, Telegraf und Postkutschen-Durchgangsstation 0:36:43 - Ab 1863: Goldfunde in Montana, der "Bozeman-Trail" und neue Konflikte mit Sioux, Crow und Cheyenne 0:41:25 - Bis 1868: Meutereien, "Präriefieber" und der Vertrag von Laramie 0:42:46 - 1867/1868: Ankunft der Eisenbahn und Gründung des Wyoming Territory 0:45:20 - 10.12.1869: Der "Equality State" - Wie Frauen in Wyoming das Wahlrecht erlangten 0:53:25 - Ab 1870: Der Reichtum von Cheyenne und die "Herrschaft" der Rinder-Barone 0:56:42 - Ab 1886: Blutige Weiden - Konflikte zwischen Siedlern und Rinderbaronen und Owen Whister's "The Virginian" (1902) 0:58:48 - Ab 1904: Fortbestand der "Cowboy-Romantik" von Wyoming 1:01:10 - Exkurs: Wie Open Range, Bergbau und Eisenbahn in Wyoming die Frauenbewegung förderten 1:04:43 - Was hat die Geschichte inspiriert? Wyoming im Western-Genre 1:06:40 - Verabschiedung und Ausblick aufs nächste Mal

The Churro Sheep remains an icon of resilience and adaptability in the Southwest. On this show we welcome Jennifer Douglass, Founder and Executive Director of Rio Milagro Foundation [https://www.riomilagro.org/], to discuss her work with the Churro on her farm in New Mexico. First introduced by Spanish conquerors, the Churro became a sacred part of the pastoral Diné or Navajo way of life and was also essential to various Indigenous tribes and Hispanic communities of New Mexico and Mexico, including the Pueblo and Tarahumara. The Churro Sheep has come to symbolize aspects of Diné cultural identity, nomadic lifeways and iconic traditions, including their long history of weaving. Both the Diné people and the Churro endured multiple threats and extermination campaigns and federal management policies which were akin to the genocidal attempts to eliminate Buffalo and the Plains Indians. By 1970, only 450 original Churro Sheep remained, however due to the combined efforts of Indigenous shepherds, researchers and instrumental people like Dr. Lyle McNeal and the Navajo Sheep Project, the Churro are still here. They are an essential part of regenerating dryland regions and fragile desert ecosystems, contribute to the health of biocrusts and bear cultural significance for the Diné and other Indigenous communities of the Southwest. Many are working to ensure the primitive Churro sheep will thrive well into the future. Jennifer Douglass is here to tell us more about this remarkable breed and why its inheritance matters for restoration ecology, cultural legacy and future generations. For an extended interview and other benefits, become an EcoJustice Radio patron at https://www.patreon.com/ecojusticeradio LINKS https://tilth.org/stories/threads-of-tradition/ Jennifer Douglass is a social practice artist, shepherd, and environmental activist that has devoted most of her life to protecting ecology in the West and creative ways of bridging ideologies between loss of biodiversity, and human impact. She is Executive Director for Rio Milagro Foundation [https://www.riomilagro.org/] and runs a women-led farm (Rio Milagro Farm [https://www.riomilagrofarm.com/]), dedicated to conservation in both restorative ecology and the preservation of the landrace primitive genetics of Churro sheep in the southwest. She has spent most of her adult life devoted to understanding the role landraces like the Churro have in carbon sequestering and soil regeneration in arid regions. Carry Kim, Co-Host of EcoJustice Radio. An advocate for ecosystem restoration, Indigenous lifeways, and a new humanity born of connection and compassion, she is a long-time volunteer for SoCal350, member of Ecosystem Restoration Camps, and a co-founder of the Soil Sponge Collective, a grassroots community organization dedicated to big and small scale regeneration of Mother Earth. Podcast Website: http://ecojusticeradio.org/ Podcast Blog: https://www.wilderutopia.com/category/ecojustice-radio/ Support the Podcast: Patreon https://www.patreon.com/ecojusticeradio PayPal https://www.paypal.com/donate/?hosted_button_id=LBGXTRM292TFC&source=url Executive Producer and Intro: Jack Eidt Hosted by Carry Kim Engineer and Original Music: Blake Quake Beats Episode 230 Photo credit: Jennifer Douglass

Join Paul LaRoche as he shares a true American story of hidden heritage and cultural pride. This episode takes you through a memorable journey featuring outdoor adventures, family bonding, and the rich traditions of Native American life. Experience a delightful fishing trip on Upper Lake Taneycomo near Branson, Missouri, with Paul's son Shane and expert fishing guide Pete Hanson. Discover the beauty of fly fishing and the serene surroundings, as well as the challenges and triumphs of catching trout in this idyllic setting. Travel to the Lower Brule Sioux Reservation in South Dakota for a traditional buffalo hunt, a significant cultural event for the Plains Indians. Witness the deep respect and honor the Lakota people hold for the buffalo, a vital part of their survival and spiritual connection. Through engaging stories and beautiful landscapes, this episode highlights the enduring legacy and resilience of Native American traditions, offering a glimpse into the past and its relevance today.

Late summer insects buzz in Cimarron County, the remote westernmost section of the Oklahoma Panhandle. (It is the only county in the United States that borders four additional states: Colorado, New Mexico, Texas and Kansas. In the 19th century, the region - ancestral lands of the Southern Plains Wichita and Affiliated Tribes - was under the flags of Spain and then an independent Mexico before being claimed by the Republic of Texas. Upon entering the United States in 1845, Texas ceded the area north of 36°30′ latitude to remain a slave state. From 1850-90, the area was called the Public Land Strip, popularly known as No Man's Land. In 1890, the strip of land was opened for settlement for migrants from across the nation and world and incorporated into Oklahoma Territory. In 1907, the area joined the Union as part of the state of Oklahoma, which also included the former Indian Territory, where tribes were forcibly located on the Trail of Tears. The sounds recorded are much like those heard over the centuries by Plains Indians, European explorers, and the settler farmers and ranchers, many of whom abandoned their spreads during the epic droughts and wind storms of the Great Dust Bowl of the 1930s. Today, the 1,841 square mile area is home to 2,252 hardy residents, many of whom subsist off the land. To them, this is the sound of home. Recorded by M.J. Alexander. Part of the Migration Sounds project, the world's first collection of the sounds of human migration.  For more information and to explore the project, see https://www.citiesandmemory.com/migration IMAGE: Tony Hisgett from Birmingham, UK, CC BY 2.0 , via Wikimedia Commons

Welcome back to Higher  Density Living. In this episode, we are joined by Martin Pytela, the founder of Life Enthusiast. Pytela dedicated his life to natural health and wellness. From his early experiences with mercury poisoning to becoming a Certified Metabolic Typing Advisor, Pytela's personal health challenges have fueled his mission to help others achieve optimal health. Through Life Enthusiast, he provides access to high-quality natural supplements and educates his audience on holistic healing practices. His work continues to inspire many to seek healthier, more balanced lives through natural means.    This episode tales the life of Martin's personal story health and growth in recovering from major health problems. Martin Pytela grew up in a society where about 20% of the population was under the payroll of a totalitarian regime — nowadays, this is often referred to as the deep state.    Martin's father is the son of a butcher who had been branded a capitalist and an exploiter of the working class merely for employing three people. In 1952, the father's 'incorrect' class background led to his expulsion from university. Despite this setback and two years of compulsory military service, he eventually managed to complete his education. During Martin's teenage years, their conversations were fraught with caution. At 13, Martin was too young and naive to fully understand the complexities of their situation, being indoctrinated by school and government propaganda.    By the age of sixteen, Martin began to see the truth. The pivotal moment came when Soviet tanks rolled into their country in 1968. Witnessing this at 16, and becoming fully aware by the age of 24, Martin realized he had to leave. The situation was dire, with no signs of change or revolution. He felt trapped in a web of lies—lies that everyone knew were false but perpetuated anyway. During his time at university, Martin even passed a state board exam in Marxist-Leninist doctrine, fully aware that he was merely parroting the ideology to a committee. It was all a pretense, a charade in which everyone participated.   Martin's escape from this oppressive regime was on a one-way ticket. He sought asylum in and saw two paths to totalitarianism: one where the government controls everything, and another where big business holds sway over the government.    After reaching Austria, Martin navigated the standard immigration process to get to Canada. At that time, immigration was not characterized by the mass movements seen today.    As a refugee, Martin manage to financially survive due to the kind generosity and opportunities in Canada. The government provided a six-month language course and sufficient support for modest living accommodations. Once the course was completed, Martin found an employment. At 24, he was young, healthy, and ready to work. The job paid well with union wages and wasn't overly strenuous. Martin arrived in Canada with the determination to integrate fully into society, aiming to become part of the melting pot.    In Austria, Martin's education and qualifications were instantly recognized, allowing him to find professional employment easily. However, socially, he never felt fully accepted. In Canada, the opposite was true. People were welcoming and eager to hear his story, inviting him to social gatherings. Professionally, though, they questioned his lack of Canadian experience despite his university degree. This meant starting at the bottom of the professional ladder. Working at the sawmill turned out to be a blessing in disguise. The job was fully unionized, and after 90 days, Martin had comprehensive health coverage, including dental. When he visited a dentist, he was told he had 12 cavities and needed mercury amalgam fillings, which the dentist referred to as "silver fillings." Trusting the dentist, Martin went ahead with the treatment. He might not have needed all those fillings, but with health insurance covering the costs, he wasn't concerned. Unfortunately, this led to mercury toxicity, and the following decade was marked by serious health issues.   Reflecting on his journey from a controlled society to a free country, Martin saw a complex mix of challenges and growth. His story was one of resilience, adapting to new environments, and the continuous struggle to integrate and thrive in a new world.   In the course of his life, Martin encountered a medical practice that, to his surprise, persisted into the modern era: the use of mercury amalgam fillings. Despite being aware of its potential dangers, he observed that many people today still receive mercury in their dental treatments and vaccinations. This realization was shocking, especially as it led to significant health issues for him.   Martin recounted how, shortly after receiving mercury fillings, he began experiencing severe health problems. He developed carpal tunnel syndrome and plantar fasciitis, and eventually, his back deteriorated to the point where he could no longer maintain his job at a sawmill. His body seemed to be falling apart under the toxicity of the mercury, requiring frequent visits to a chiropractor to realign his collapsing bodily structures.   This period marked a dramatic decline in Martin's health. Within a year, he faced debilitating back problems, leading to years of extreme pain and disability. His condition forced him into a cycle of brief recoveries followed by recurrent episodes of incapacitation. At times, he could not sleep lying down and resorted to sleeping face down on a rocking chair. He often found himself crawling to the bathroom, unable to stand or walk due to the severity of his condition. Once Martin understood the source of his suffering, he embarked on a journey to detoxify his body. By the age of 35, he had educated himself extensively on the subject and began to recover from the damage. His quest for knowledge and health led him to explore alternative healing practices, including hypnotherapy and neuro-linguistic programming, which helped him address the mental and emotional aspects of his healing.   Martin's experience underscored a significant difference between conventional and functional medicine. He noted that while conventional medicine—sponsored by entities like Rockefeller and Carnegie—focused on treating symptoms, functional medicine sought to identify and address the root causes of health problems. Martin contrasted this with practices like homeopathy, Chinese medicine, and Ayurveda, which aim to heal the patient completely rather than simply manage symptoms.   He observed that the mainstream medical industry often perpetuates a cycle where patients remain dependent on treatments without addressing the underlying issues. This approach, he argued, keeps patients coming back rather than truly curing them. Martin's perspective was that chronic diseases often stem from a combination of toxicity, malnutrition, and unresolved trauma, leading to a state of chronic inflammation in the body. Conditions like fibromyalgia, arthritis, and other inflammatory diseases could be better managed by finding and addressing their root causes.   Reflecting on the broader impact of industrialization, Martin saw a direct link between the rise of chronic diseases and the increasing levels of environmental toxins. From the burning of coal to the use of petrochemicals in agriculture, modern society has introduced numerous toxins into the environment that the human body is ill-equipped to handle. These toxins accumulate in the body over time and across generations, contributing to the prevalence of chronic health issues.   Additionally, Martin pointed out how modern agricultural practices have diminished the nutritional value of food. Crops are now grown for their ability to survive transport and look appealing on store shelves rather than for their nutritional content. The use of synthetic fertilizers has further depleted soils of essential micronutrients, resulting in food that, although abundant and attractive, is often lacking in the nutrients necessary for good health.   Martin's journey from understanding his own health issues to advocating for a broader awareness of the impacts of modern practices on health reflects a deep commitment to both personal and public well-being. His story highlights the importance of looking beyond symptoms to find true healing and the need for a more holistic approach to medicine and health.   The evolving understanding of genetics in mainstream medicine, highlighting a significant shift towards the belief that many health issues can be resolved through genetic intervention or modification. However, he introduces the concept of epigenetics as a more nuanced approach to understanding how our environment and lifestyle choices impact gene expression.   Martin also explained how metabolic typing helps people understand how their genetic heritage interacts with the food they eat. This concept is rooted in the idea that our ancestors' diets have shaped our genetic predispositions to certain foods. He gives the example of the Plains Indians, whose diets primarily consisted of buffalo meat and pemmican—a mixture of fat and protein from animals. They had no exposure to agricultural products like wheat, barley, or corn. When Europeans introduced these grains and alcohol, the Plains Indians' bodies, unaccustomed to these new foods, struggled to metabolize them effectively. This lack of genetic preparation led to metabolic disruptions.   Martin also addresses how different diets can influence the body's pH balance, affecting whether one becomes more alkaline or acidic. This balance plays a crucial role in overall health and can impact one's ability to gain or lose weight. Understanding one's metabolic dominance—the tendency to gain or lose weight—can be particularly useful for managing diet and health effectively.   The interplay between genetics and lifestyle choices highlights the importance of personalized nutrition and lifestyle strategies. Rather than a one-size-fits-all approach, understanding how your unique genetic makeup responds to different foods and environmental factors can lead to better health outcomes. This approach not only aligns with epigenetic principles but also offers practical insights into managing weight and overall wellness.   For more information, you can visit Life Enthusiast's official website or watch his content work on YouTube.

A reconstructed 1865 military post located at a major river crossing on the Oregon, Mormon Pioneer, California, Pony Express, and transcontinental telegraph trail corridor. Explore central Wyoming's regional history museum, featuring exhibits on prehistoric peoples, Plains Indians, ranching, the energy industry, and the City of Casper as well as the western emigrant trails and frontier army. Fort Caspar Museum collects, preserves and exhibits materials related to the history of Fort Caspar, the City of Caspar, Natrona County, and central Wyoming. Fort Caspar Museum 4001 Fort Caspar Rd Casper, WY 82604 307-235-8462

Today we are hopping a train into history at the Oklahoma Railway Museum in Oklahoma City. Take a 40 minute ride on a historic passenger coach, check out an authentic dining car, explore the workings of a steam engine and see trains that carried generations of people across the country at the Oklahoma Railway Museum. This Oklahoma City museum houses fully restored railroad locomotives and equipment and shows how much of an impact the railways had in the creation of our state and country. Train rides are available for all ages every first and third Saturday of each month from April to August. Train departures from Oakwood Depot occur at 11:15am, 1:15pm and 3:15pm. The museum also offers the unique opportunity to run a diesel locomotive with the help of staff during the “At the Throttle.” Take the reins in the cab of this historic engine with the help of an experienced engineer during this one-of-a-kind opportunity. The Oklahoma Railway Museum also hosts annual events such as the Easter Express, Halloween Train and the Polar Express. Come spend a day discovering the fascinating history of Oklahoma's railways and railroaders at the Oklahoma Railway Museum. Named one of the Best Places to Visit by Frommer's Travel and Travel + Leisure, Oklahoma City offers all of the culture, cuisine, attractions and amenities you'd expect in a modern metropolis. And with its rugged Western past, working stockyards and title as “Horse Show Capital of the World,” it's rich in cowboy culture, as well. From family fun to romantic retreats to outdoor adventures you won't find anywhere else, Oklahoma City has plenty of hustle without all the hassle. Good Gravy Diner in Oklahoma City is open for breakfast and lunch five days a week.  They are known for their delicious food, friendly service and modest prices. A variety of omelets, biscuits, breakfast burritos, hot and cold sandwiches, chicken fried steak, specialty burgers and fresh cut french fries is available, but you don't put “gravy” in your name without over 40 different gravy options. News story from KOCO. Prairie Surf Studios is a film production complex located in downtown Oklahoma City, Oklahoma. OKC Thunder Known as America's cobblestone community for the round red rocks dotting this tiny picturesque town, Medicine Park, Oklahoma has a fascinating history. The Plains Indians were well acquainted with this quiet oasis long before its time as a colorful resort town attracting celebrities, gangsters, politicians and journalists. The cobblestones – an abundant, native geological phenomenon of the area – are found in most structures and imbue the town with its distinctive look. Take a lazy stroll on scenic trails by Medicine Creek or Bath Lake, dine in fine restaurants, or bask in the glow of the sun setting over the surrounding Wichita Mountains. A bevy of cottages, cabins and bed and breakfasts make relaxing easy, and shops with all manner of arts, crafts and gifts offer plenty of browsing pleasure. Located in downtown Medicine Park, the Old Plantation Restaurant serves its legendary food with a side of history. Subscribe to the Only in OK Show. #TravelOK #onlyinokshow #Oklahoma #podcast #traveloklahoma #OKC #trains #basketball #bricktown #mountains #medicinepark

Welcome to the Instant Trivia podcast episode 1205, where we ask the best trivia on the Internet. Round 1. Category: Ad Verbs And Taglines 1: MandM's: "The milk chocolate blank in your mouth, not in your hand". melts. 2: Apple, beginning in the 1990s:"blank different". Think. 3: Target:"blank more.Pay less.". Expect. 4: Instagram: "blank and share the world's moments". Capture. 5: Jantzen swimwear:"blank into life". dive. Round 2. Category: 7 Wonders Of The Ancient World 1: Made of bronze and honoring the sun god Helios, it stood about 100 feet high in the harbor of a Greek island. the Colossus of Rhodes. 2: To irrigate this ancient wonder, water from the Euphrates was pumped to the top of the hill. the Hanging Gardens of Babylon. 3: It was the earliest built of the 7 Wonders of the Ancient World. the Great Pyramid. 4: Some sculptures from this marble tomb at Halicarnassus are in the British Museum in London. the Mausoleum. 5: A fire burned day and night at the top of this ancient wonder. the lighthouse at Alexandria. Round 3. Category: Rite 1: In Judaism, this rite of passage is celebrated around the time of a boy's 13th birthday. a bar mitzvah. 2: The Catholic rite for this sacrament begins with asking the parents what they name their child. baptism. 3: In this religion, a book of the dead called the "Bardo Thodol" is read to the dying to help them prepare for a favorable rebirth. Buddhism. 4: Casting 7 stones at each of the 3 pillars of Mina is a rite enacted during the pilgrimage with this name. hajj. 5: This rite is a solo vigil by a Plains Indian boy to seek spiritual power and knowledge through an apparition. a vision quest (or spirit quest). Round 4. Category: All You Need Is L-O-V-E. With L-O-V-E in quotation marks 1: A company called "London" this "tours" provides "a whirlwind tour of the history of the British public toilet". loo. 2: Bert Lahr, who played the Cowardly Lion in "The Wizard of Oz", was fittingly born under this zodiac sign symbolized by a lion. a Leo. 3: Led Zeppelin warned that this type of wall is "going to break", while Don McLean lamented that it was dry. a levee. 4: This Swedish automaker's museum features a full-sized XC90 SUV made from Legos. Volvo. 5: As Charles Darwin could tell you, to do this is to gradually change or develop over time. evolve. Round 5. Category: Differs By A Vowel 1: The pair found in the name of a large Scottish estuary that connects with the North Sea. the Firth of Forth. 2: A large, graceful tree and what a pig does in the mud to cool itself. wallow and willow. 3: A place to sit anda group of grapes. bench and bunch. 4: A mixture for making good old-fashioned pancakes and one of the ingredients. batter and butter. 5: A large British home in the country and a college student's secondary declared discipline. minor and manor. Thanks for listening! Come back tomorrow for more exciting trivia!Special thanks to https://blog.feedspot.com/trivia_podcasts/ AI Voices used

Though the Battle of the Little Bighorn seemed for the triumphant Lakota and their allies - the largest gathering of Plains Indians ever assembled - a miraculous victory, it was for them the beginning of the end. A great council was held near the battlefield in which they made the fateful decision to split up. Meanwhile, in Washington, Custer's death and the military defeat of the army was being politicised, and the public rallied against the Lakota. Red Cloud, their political leader through so many of their struggles, was replaced with a puppet interloper. Then, during the winter of 1877, a contingent of ruthless and fiercely effective U.S. officers, including General Crook and General Miles, chased and harried the retreating Sioux contingents through the snows, leaving them starving, beleaguered and desperate. At last, in March 1977 the once formidable war chiefs Crazy Horse and Sitting Bull found themselves cornered, and their people left with little choice but to admit defeat. What then would be their fate? Join Dominic and Tom as they discuss the annihilation of the Plains Indians and the dissolution of their extraordinary culture and nomadic way of life, along with the tragic death and downfall of one of the most mesmerising and mysterious characters of the entire story: Crazy Horse.  EXCLUSIVE NordVPN Deal ➼ https://nordvpn.com/restishistory Try it risk-free now with a 30-day money-back guarantee! *The Rest Is History LIVE in 2024* Tom and Dominic are back onstage this summer, at Hampton Court Palace in London! Buy your tickets here: therestishistory.com Twitter: @TheRestHistory @holland_tom @dcsandbrook Producer: Theo Young-Smith Assistant Producer: Tabby Syrett Executive Producers: Jack Davenport + Tony Pastor Learn more about your ad choices. Visit podcastchoices.com/adchoices

The U.S. was cast into a spiralling panic following the economic depression of 1973, and waves of paramilitary violence swept through the south as the debates surrounding Reconstruction swirled on. Amidst this uncertainty, the government, under the leadership of Ulysses S. Grant and his chief advisors, began drawing up a cold blooded plan to strike into the heart of Montana and settle the issue of the Plains Indians once and for all. Meanwhile, the drumbeats of war were sounding amongst the newly united Lakota and Cheyenne themselves, spearheaded by their war chiefs Crazy Horse and Sitting Bull, as the pressures of white settlers and the railroads increased. Their numbers swelled in the wake of a failed winter campaign lead by General Crook, as swarms of refugees accumulated into Sitting Bull's village - the largest assembly of Lakota ever seen on the Plains. The stage seemed set for a mighty reckoning in the summer of 1876, as the Federal government geared up for another assault. Much to his delight George Custer, spared from the brink of disaster by his reckless impetuosity, was recruited to the 7th Cavalry marching on one of the armies closing in on the Lakota encampment near the Little Bighorn River…the Battle of the Rosebud that followed would see a six hour struggle of monumental violence. Join Dominic and Tom as they discuss the events and battles that lead up to the Battle of the Little Bighorn; Grant's eccentric generals, and Custer's impulsive escapades in the build up to the final evening of his life… EXCLUSIVE NordVPN Deal ➼ https://nordvpn.com/restishistory Try it risk-free now with a 30-day money-back guarantee! *The Rest Is History LIVE in 2024* Tom and Dominic are back onstage this summer, at Hampton Court Palace in London! Buy your tickets here: therestishistory.com Twitter: @TheRestHistory @holland_tom @dcsandbrook Producer: Theo Young-Smith Assistant Producer: Tabby Syrett Executive Producers: Jack Davenport + Tony Pastor Learn more about your ad choices. Visit podcastchoices.com/adchoices

Step into the dusty boots of Major General Grenville Dodge as we venture into the heart of the post-Civil War American frontier, where securing the wild plains was as treacherous as it was vital. Our episode, guided by an esteemed historian, captures the essence of life at Fort Dodge, the strategic military stronghold pivotal in taming the Western Kansas frontier. Hear about the soldiers' grueling efforts to build safe havens amidst hostile territory, and how these fortifications laid the groundwork for a period of American history rife with conflict and transformation.Witness the volatile relationship between the US military and the Plains Indian tribes through vivid tales of raids and the powerful leaders who orchestrated them. We unravel the complexities of Indian diplomacy with a spotlight on Kiowa Chief Satanta's influence, his storied battle gear, and the intense negotiations over captive settlers—a sobering reality faced by those like Mary Matthews, whose personal account brings a gripping perspective to these historical standoffs. Each narrative strand weaves a rich tapestry of the struggles and strategies that defined the wild, untamed West, making this episode a must-listen for anyone fascinated by the era where legends were forged on the frontier.Support the showReturn of the Great HuntersCattle Drives WebsiteLegends of Dodge City WebsiteOrder Books

On June 25 and 26, 1876, the Battle of Little Big Horn took place along the Little Big Horn River in Montana Territory. Known to the Plains Indians as the Battle of the Greasy Grass, it is widely remembered as Custer's Last Stand. The 7th Cavalry Regiment under Lieutenant Colonel George Armstrong Custer faced the combined forces of several tribes including Lakota Sioux, Northern Cheyenne, and Arapaho. The only survivor of regiment on Last Stand Hill was Captain Keogh's horse Commanche, but 7th Cavalry troops in other portions of the battlefield did survive.

This month we welcome Professor Brandon Sanderson of UNCP's Department of Art, who shares his work as an artist and educator. Entering his 22nd year as a professor and 28th as an exhibiting artist, Professor Sanderson currently serves as the sixth Director of the Pembroke Undergraduate Research and Creativity Center and as Professor of Art teaching Printmaking and Drawing. Supporting undergraduate research across the campus including everything from scientific and humanities-based research to jazz composition, the Pembroke Undergraduate Research and Creativity Center holds a yearly Symposium showcasing student work. In our conversation, Professor Sanderson shares his own story, from growing up on the farm, to work in computer science, which led to development as a printmaker, and his work with arts organizations such as the Artnauts Collective, combining art and social justice initiatives in Ukraine, Sarajevo, South Korea, Bosnia, Columbia, and many other locations. Since 2013, Professor Sanderson has served as Workshop Coordinator for Frogman's Print Workshops on the campus of the University of Iowa, the largest printmaking workshop in the United States. Sanderson holds two Bachelor of Science degrees from Colorado State University-Pueblo, in Printmaking/Drawing and in Computer Information Systems. He earned his Master of Fine Art degree in Art with a specialty of Printmaking from the University of South Dakota, where he studied under 20th century print and paper artist Lloyd Menard. Prior to his career as an artist, Sanderson worked as a computer programmer and systems analyst. Since 1995, Professor Sanderson has exhibited in over 575 venues in 65 countries. Recently he has shown in Poland, Palestine, Chile, Bosnia, Uganda, Cambodia, Colombia and Ukraine. He has also held 37 university lectures in 27 states and participated in 81 collaborative studio projects. In 2018 he was the first visiting artist in the West Virginia University Master Printmaking series. He also is a long-time member of the Artnauts international art group, which uses the visual arts as a tool for addressing global change. Professor Sanderson's work appeared in  the nationally acclaimed “Re-Riding History” exhibit, which featured works by 72 contemporary native and non-native artists who responded to the events surrounding the 1875-1878 capture, relocation and imprisonment of 72 Plains Indian warriors at Fort Marion, St. Augustine, Florida. Professor Sanderson was recently awarded a number of grants to use his technical and artistic backgrounds to design and prototype art equipment that is cost-effective and accessible to those with disabilities. His current body of work combines laser cutters, CNC machines, 3D printers, and digital drawings with the traditional tools of the printmaking and drawing studios. Rediscovering Flight ScreenPrint V, by Brandon Sanderson Learn More: Brandon Sanderson – Artist Website www.brandon-sanderson.com Photo Captions: Artnauts Collective solar panels with soldiers and students in the Ukraine, providing both art as inspiration and also charging stations for electronic devices as well as power for areas where this is unreliable.  Artnauts Collective  www.artnauts.org Artnauts on Instagram https://www.instagram.com/artnauts/ Artnauts is an artist collective that uses the visual arts as a tool for addressing global issues while connecting with artists from around the world. The name derives from combining the words "art" and "astronaut" as a way to describe the process of exploring uncharted territory in the world at large. The name also denotes an art practice that is "not" art as usual and goes beyond the confines of the traditional or conventional art word, blurring the boundaries between art, activism, and social practice. Frogman's Print Workshop www.frogmans.net Pembroke Undergraduate Research and Creativity Center The Pembroke Undergraduate Research and Creativity Center of The University of North Carolina at Pembroke stimulates, supports and promotes inquiry, discovery and creativity in scholarship and the arts through mentored research experiences with faculty and other regional, national and international scholars and professionals.  The center facilitates and coordinates preparation in research skills necessary for professional fields and graduate study. The center is designated to serve as a clearinghouse for undergraduate research and creativity opportunities on and off campus. Undergraduate students presenting their work at conferences are encouraged to apply for a travel grant. Additionally, faculty mentors are encouraged to promote their research agendas through the PURC. For more information about PURC, please browse our website or call 910.521.6841 or email purc@uncp.edu. 2024 PURC Symposium -- Wednesday, April 10th, 2024 in the Mary Livermore Library Commons Area https://www.uncp.edu/academics/research/purc-pembroke-undergraduate-research-and-creativity-center/purc-symposium Find the episode transcript here Follow UNCP's College of Arts and Sciences  on Facebook, Twitter/X@uncpcas and Instagram@uncpcas

Intro: New studio, JR's a bit distracted by some new gear.6:03: Things got spicy on Telegram this week, Anthony Bradley Threads on fatherhood.10:40: God is relational warm to us as well as a law-giver and a teacher.12:48: Relational warmth has to do with quantity of time.13:13: Quality does not equate to quantity time as a parents.15:13: Podcast with Erica Komisar and Lila Rose.16:13: A cascade of kids with a huge amount of mental health problems and moms not being present.17:50: Maternity leave is shockingly short.20:27: Every time you're away from the kids damage is done, being happier outside the home.21:02: Quantity time is quality time21:30: Mother's need to be primary care givers for their babies. Oxytocin is a bonding agent between parent and child (and spouses).23:43: If dad is primary care-giver or have two dads, this risk for over-stimulation is incredibly high and against his nature.24:35: Considerations on men who work crazy amounts of hours or are deployed and repairing the wound.26:08: Bradley's second Threads and masculinity and the church.29:44: Scriptural and creational considerations on conveying masculine messages to boys.31:06: Who is Andrew Tate?33:38: Jordan Peterson might more dangerous.35:58: The 3 P's of Manliness.38:12: Slaying dragons and JR had to delete Call of Duty Mobile.40:25: What you choose to wear is deliberately communicates somethings.44:40: We're communicating that we're really cold.46:45: Molly took a couple kids to a Lewis & Clark expo, and Plains Indians hand talk.49:10: There is something very distinct between men and women at the creational level.52:19: Encourage father to do a church activity or spend time at home with the kids?54:24: A very difficult discussion to have as a friend, wife, pastor.56:04: Molly vents to a friend about JR….in a healthy way.1:01:28: God's Mercy in My Marriage, Dave Harvey.IWF (Independendent Women's Forum)When Sinners Say "I Do", Dave HarveyRescuing Ambition, Dave Harvey (FREE ON AUDIBLE RIGHT NOW!) Too Busy to Flush Telegram GroupSend us a PostcardPique Tea - Referral Link (it's super-delicious and healthy)Molly's Favorite Milk Brother (she takes it in the van!)Ledger Hardware Wallet - Referral Link (store your crypto securely!)

Episode 38 – The Kiowa  – Nomadic Warriors of the Plains (Not a Complete Transcript) According to their traditions, the Kiowas originally lived at the mouths of the Yellowstone and Missouri rivers in present day Montana. As it is now, then it could have very cold winters and the ground covered by a deep layer of snow. As hunter-gatherers, they primarily used a bow and arrow along with their only domesticated animal the dog, which pulled their travois after being attached to it with poles that hooked to a harness. Close neighbors of the Kiowa were the Flatheads and several Athabascan tribes lived to their north and west.  Now according to legend the people had a quarrel over the udders of a doe which were the spoils of a hunt. The group that won the delicacy headed to the southeast and went to live with friends, the Crows. Those left behind were never heard of again. The Crows essentially helped change the Kiowas and made them much more mobile. They taught the Kiowas ride horses and hunt buffalo which was something they had never before been able to do. There was some intermarriage with the Crows but they had much more in common with and joined together with the Kiowa Apaches. The first time they were written about was in 1682 by René Robert Cavelier, Sieur de La Salle, who had knowledge of them from one of a Pani slave boy at Fort St. Louis. That boy called them Manrhouts and Gattacha. When they were in the Yellowstone region in1804, Lewis and Clark heard of them but did not meet them. Moving out of the north and their previous mountainous home, the Kiowas had taken the first steps towards becoming a real part of  the Plains Culture by learning to ride horses. This enabled them to hunt buffalo on horseback, and it became their main foodstuff. Of course, with the horse came mobility and they moved steadily towards the south.  This mobility also turned the Kiowa into a completely nomadic lifestyle which consisted of predation, pillage, and warfare. They excelled at it until they became one of the most feared and hated of the Plains tribes. Part of their success was how they constantly had the largest number of horses of all the Plains Indians. Around the year of 1790 the Kiowas made a lasting peace with the Comanches and together they traded horses and captives east via the Wichitas and Taovayas to the French and English. In exchange they  received guns, ammunition, and metal for points and vermilion for face paint. In 1840, with the encouragement of trader and negotiator William Bent, the Kiowas, Kiowa Apaches, and Comanches joined with the Southern Cheyenne and Arapahos at Bent's Fort on the Arkansas River and agreed to an inter-tribal peace that was never broken. Together the five tribes in union created a formidable barrier that was able to prove an obstacle to those who wished to cross the southern plains. Finally, the U.S. sent the First Dragoons to protect wagon trains on the Santa Fe Trail. In later years, both the Second Dragoons and the Mounted Rifles made an effort to defend and protect the southwest and Texas from Indian raids. In the 1850s the Second United States Cavalry sought to reduce the number of attacks on the frontier settlements but like those before they had little success. For more articles on History - read my column on Medium.

Everyday, Boston College historian Heather Cox Richardson writes the newsletter, Letters from an American, A newsletter about the history behind today's politics. You can get it here. It is one of the most popular newsletters in America with over 1.3 million daily subscribers. That's a lot. She is a Professor of History at Boston College, where she teaches courses on the American Civil War, the Reconstruction Era, the American West, and the Plains Indians. Her latest book is Democracy Awakening: Notes on the State of America. This is the book we saw President Biden buy on his Thanksgiving vacation. You can get it here. On the podcast Bill and Professor Richardson discuss the importance of the upcoming presidential election and the threat to democracy in the United States. They also touch on topics such as the role of race and religion in American politics, the Ukraine conflict, and the potential for a two-state solution in the Middle East. Richardson expresses optimism about the future, citing historical examples of Americans standing up for democracy in challenging times.Today's Bill Press Pod is supported by The United Food and Commercial Workers Union. They are the union members we most often see at our grocery stores, pharmacies, and retail department stores. They also work in food processing plants and in the cannabis industry. More information at UFCW.org. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Southern Montana is the Wild West of dreams and the Hollywood big screen, sprawling over a rugged and serene landscape. After taking in the manifold treats of Wyoming, a dabble with Montana's big-skies and rock-star good looks is an essential addition to an American West road-trip. Part rough-and-tumble Rocky Mountains and part expansive prairie, the state doesn't boast any major cities – they are more like overgrown cow towns. Main Street Red Lodge: Credit Mike Yardley But if you're in need of an urban fix, your best bet is Billings, the state's most populous city – about the size of Hamilton. Nicknamed the Magic City, the moniker came about from Billings' expansive growth in the golden age of railroads, steamboats and cattle barons. The city is a springboard for historical explorations and outdoorsy adventure. First impressions count and what captured my attention on arrival in Billings is how the city is dramatically cradled by magnificent sandstone cliffs known as the Rimrocks. Deposited by an ancient inland seaway and slowly carved over millions of years by the Yellowstone River, these scenic "rimrocks" backdrop the northern edge of town. Rim Rock by Kayak, Billings. Photo / Supplied I struck out on the trails at Swords Park which offers enormous views from the rimrocks. Just keep an eye out for the rattlesnakes! Zimmerman Park and Phipps Park offer fabulous walking trails too, while if you'd rather take to the water to admire the rimrocks, hire a kayak for a dreamy float at sunset on the Yellowstone River. Immerse yourself in nature's splendour! History also adorns Pompeys Pillar, a striking sandstone monolith just of town. It's where William Clark carved his name into the stone in July 1806 before continuing his famous expedition west with Meriwether Lewis. If you're up for a culture fix, there's a good clutch of museums in Billings. I particularly enjoyed the Western Heritage Center, housed in the city's old library, proudly preserving the stories and history of the Yellowstone River Valley and Northern High Plains. Don't let the city's brightly illuminated, flame-throwing oil refineries symbolise your sense of nightlife in Billings. Bar-hopping the craft breweries is where the city excels, come nightfall. Angry Hanks Brewing. Photo / Supplied Clustered in the downtown district, hop-scotch your way from Angry Hanks and Thirsty Street Brewing Company to Uberbrew and Montana Brewing Company. Right next door on Montana Ave, Hooligan's Sports Bar will top off your all-American night out on the town. Montana Ave, which has been transformed into a very hip strip of hospitality, parallels the railroad that gave the city life in the 19th century. For the kids and kids at heart, the only thing better than a binge at the Caramel Cookie Waffles bakery is to get your fill at the gourmet ice cream store, Big Dipper. In the blazing Montana sunshine, this place is like a refuge! I highly recommend a scoop of Banana Cream Pie and tangerine sorbet. A block away, The Burger Dive dishes up creations like I'm Your Huckleberry burgers, which have been honoured by the World Food Championships. Their garlic-drenched fries will linger long in your memories – if not on your breath. Caramel Cookie Waffles, Billings. Photo / Supplied But it's that angus burger topped with smooth goat cheese, bacon, a fresh cut onion ring and huckleberry and chili barbeque sauce, that really hit the spot. Few tastes carry such revered status as the huckleberry does in the American West. They grow wild across Montana, resembling large dark blueberries and Native Americans still use them as a traditional medicine – packed with antioxidants. They certainly taste great in a burger! Where to stay? In the heart of town, the Northern Hotel is the grand dame, first built in 1940, but extensively refreshed a decade ago. You'll enjoy swish accommodations with all of the creature comforts, plus the on-site dining is superb. Enjoy a classic but upscale breakfast at Bernie's Diner. To the west of Billings, Red Lodge is a small-town gem that will charm your pants off, edging the Yellowstone River. This sweet little town is nestled in the foothills of the Beartooth Mountains and lassoed by Custer National Forest. The main street, flanked by evocative old stone buildings, brims with enticements, from western-wear stores and antique shops to art galleries and great hospo options. You'll love the gift store, Montana CC Legends, which is loaded with trinkets, treasures and impressive local art. Sweet-tooths must not miss one of the best confectionary stores I have seen in a long time – Montana Candy Emporium. Think the Remarkables Sweet Shop on a gigantic scale. This Red Lodge institution has been a mainstay for decades, housed in a nostalgic building, overspilling with nostalgic candy. Montana Candy Emporium. Credit Mike Yardley The handmade chocolate treats at the counter are sinfully good, but being in Montana, it would be rude not to stock up on huckleberry candy. I loaded up on gob fills of huckleberry sour balls for road-trip sustenance. Relax in the garden at Red Lodge Ales, share a massive margarita and pizza with at Bogart's, grab a burger at Red Box Car or wind down with a steak and whiskey cocktail at The Pollard Hotel. Red Lodge is the quintessential place where you'll just want to kick-back, to shop, nosh and linger. Just out of town, treat yourself to an exhilarating drive on the Beartooth Highway, a 64-mile stretch of U.S. 212 from Red Lodge to Cooke City. Dubbed the most beautiful roadway in America, this jaw-dropping drive climbs to an astounding 11,000 feet above sea level. That's nearly as high as the summit of Aoraki/Mt. Cook. Completed nearly 90 years ago, its stature as a bucket-list drive has not dimmed – and it certainly lives up to its hype as the ultimate high-country route. Heading out of Red Lodge, I felt transported to Heidi's Switzerland, with lodgepole pine forests and lush meadows rolling down to meet the road. Before long, the ascent became stark and dramatic, thrusting you up higher and higher into the grip of the Beartooth Mountains. The sprawling range features 20 peaks higher than Aoraki. Mile upon mile of switchbacks serves up epic views across the sweeping snow-clad tundra and bejewelled glacial tarns of the Hellroaring and Silver Run plateaus. You end being higher on that highway, than the snow line on the plateaus, across the valley. At Vista Point, the plummeting views staring down into the jaws of the Rock Creek canyon is another highlight. Just pass the highway summit, the “Bear's Tooth” comes into view – a narrow pyramidal spire of rock, carved by glaciation, that became the namesake of the Beartooth Mountains. It's a cranking drive, if not a little vertigo-inducing! (Beartooth Highway is only open from about May to mid-October, depending on snow. They've had some late, unseasonal snow dumps in June and even July, in recent years, so check ahead that the road is open.) Beartooth Highway. Photo / Yellowstone Country Montana To the left of Billings, the plains of eastern Montana stretch out like a pancake, offering a more subtle beauty than the gnarly mountains to the west. A land of rolling hills, dusty bluffs and badlands, and the occasional rock-walled canyon, this is classic cattle and wheat country. Temperatures can be extreme; hot in the summer under a blazing sun, and brutally cold in the winter. Just over an hour southeast of Billings, I drove to Little Bighorn Valley. A sequence of low-slung hills rises above the valley - it is sacred ground because it's where the Battle of the Little Bighorn took place in 1876, between the US Army and Great Plains Indians. As many as 2,000 Lakota and Cheyenne warriors encircled and routed the US Army, in ferocious defence of their ancestral way of life. Perhaps there is no phrase in the English language that serves as a better metaphor for an untimely demise than "Custer's Last Stand." It was on the Little Bighorn battlefield, 800 acres of dry sloping prairies, that George Armstrong Custer and the soldiers of the 7th US Cavalry Regiment met their end. The Little Bighorn Battlefield National Monument chronicles the history of this world-famous engagement, offering a coherent look at how the battle developed, where the members of Custer's contingent died on Last Stand Hill, and how it might have looked to the swarming warriors. It's very easy to traverse the 7km-long battlefield, driving along the ridgelines, to all of key sites. Last Stand Hill at little Big Horn: Credit: Mike Yardley The fight was an overwhelming victory for the Plains Indians, who were led by several major war leaders, including Crazy Horse and Chief Gall and had been inspired by the visions of Sitting Bull. They may have won the battle, but ultimately lost the war. Custer's death galvanised the military. In subsequent months, they tracked down Sioux and Cheyenne warriors and forced them onto reservations in North and South Dakota, ending their independent, nomadic way of life. Within a few short years they were all confined to reservations. Custer's remains were eventually reburied at the US Military Academy at West Point in 1877. Below the battlefield, the adjacent National Cemetery was established in 1879, and it incorporates a self-guided tour to some of the more significant figures buried there. It's an indelible encounter with the American story. www.greatamericanwest.co.nz Mike Yardley is our resident traveller on Jack Tame Saturday Mornings. LISTEN ABOVESee omnystudio.com/listener for privacy information.

A well-known artist and illustrator, Darren brings his distinctive pen to many recognizable places around Ojai for his hundreds of thousands of followers. Darren talks about growing up on the frozen tundra of Buffalo, New York and how he lucked into a graphic design course in high school that gave him the idea he could create a career for himself doing what he'd be doing anyway — drawing. We re-release this wide-ranging and fascinating talk with this enigmatic artist who has left his Ojai-inflected distinctive stamp all around the world. We talk about plant medicine, public schools, Buffalo's surprisingly vibrant arts scene and much, much more. We did not talk about Plains Indians and their kinship with the millions of bison that once roamed through our country, flint-knapping or counting coup. This is a re-release of an episode from 2021. Check out Darren's prolific and talented art on IG @RealFunWow or the cover of the OQ he drew in Spring 2021 on Issuu.com.

November is National Native American Heritage Month here in the United States. With that in mind, I talk about the history of that celebration, and talk a little about the Plains Indians and the Crow Nation. What does any of that have to do with Arlington National Cemetery? Not much. But it has a lot to do with Joseph Medicine Crow, a World War II veteran who used his time in service to become the last war chief of the Crows, and though Dr. Medicine Crow is buried on the reservation, I felt his story was one that needed to be told.As always, a very special thanks to Mountain Up Cap Company for its continued help to spread the word about the podcast on Facebook at: https://www.facebook.com/MountainUpCapCompany Climb to Glory!For more information about the podcast visit: ·       The GoA website: https://www.ghostsofarlingtonpodcast.com    ·       Facebook: https://www.facebook.com/ghostsofarlingtonpodcast·       Twitter: https://twitter.com/ArlingtonGhosts·       Instagram: https://www.instagram.com/ghostsofarlington/ 

Ryan speaks with Heather Cox Richardson about her new book Democracy Awakening: Notes on the State of America, her mission to deliver history as a way of promoting human connection, changing the game of story-telling, how to combat the dark energies that are fed by sowing division and more.Heather Cox Richardson is an American historian, author and educator. She is a professor of history at Boston College, where she teaches courses on the American Civil War, the Reconstruction Era, the American West, and the Plains Indians. In addition to her widely renowned books on history, which include How the South Won the Civil War: Oligarchy, Democracy, and the Continuing Fight for the Soul of America and Wounded Knee: Party Politics and the Road to an American Massacre, Heather also puts out a newsletter on one of the largest Substacks on the internet, Letters from an American, with over 1.2 million subscribers. She also co-hosts the Now and Then Podcast with fellow historian Joanne Freeman. Heather was named one of USA Today's Women of the Year in 2022. Her work can be found at heathercoxrichardson.substack.com. ✉️ Sign up for the Daily Stoic email: https://dailystoic.com/dailyemail

Heather Cox Richardson is an American historian, author and educator. She is a professor of history at Boston College, where she teaches courses on the American Civil War, the Reconstruction Era, the American West, and the Plains Indians

Matt Crawford speaks with author Marvin Blake about his book: Precious In His Sight: A Novel. Precious In His Sight tells the story of multiple characters whose lives are inextricably linked by post-Civil War Reconstruction policies. Freed black slaves trying to find their identity, plantation owners trying to set back those freedoms, Plains Indians living on reservations and how we as a society are dealing with all of these shifts while trying to come together anew.

A place where the buffalo roamed in the US. That’s truly what it was in the beginning. The Plains Indians followed bison there until settlers moved in with herds and crops. The land was later used as a chemical manufacturing site after Pearl Harbor, then even later for Cold War weapon demilitarization. But then one day a roost of bald eagles was discovered there, and soon the Rocky Mountain Arsenal National Wildlife Refuge was born—a 15,000-acre expanse of prairie, wetland, and woodland habitat on the edges of the metropolis of Denver, Colorado. It is now one of the largest urban refuges, or sanctuaries, in the country—a safe, protected home for more than 300 species of animals, from black-footed ferrets to burrowing owls to bald eagles, and you guessed it: roaming buffalo. The psalmist tells us that “God is our refuge” (62:8). Far greater than any earthly place of refuge, God is our true sanctuary, a safe, protected presence in whom “we live and move and have our being” (Acts 17:28). God is our refuge in whom we can place our trust regardless of the literal or figurative weather—“at all times” (Psalm 62:8). And He is our sanctuary where we can boldly bring all our prayers and petitions, pouring out our hearts. God is our refuge. That’s who He was in the beginning, who He is now, and who He always will be.

We're excited to bring you a fascinating conversation with Jeff Broome, a renowned historian recognized globally for his contributions to Native American history. Jeff provides us with unparalleled insights into the Southern Plains tribes and their growing grievances due to the presence of White Settlers, as well as the complex causes of the war, including the discovery of gold in Colorado. Together, we explore the 1851 Treaty of Fort Laramie on Horse Creek, which granted land to the Cheyenne and Arapahoe, and the impact of settlers following water courses from Casper, Wyoming, all the way down to Pueblo, Colorado.Join us as we delve into the conflict on the Kansas frontier, examining how the Fort Laramie Treaty of 1851 predicted the buffalo population would be gone within twenty years, and how treaties like Fort Lyon and Little Arkansas allowed the Indians to continue to hunt the buffalo, sparking further clashes with homesteaders. Jeff Broome also outlines the Indian Depredation Claims process and how they offer unique insights into the actions of Black Kettle, the Cheyenne leader. This episode is a must-listen for anyone interested in learning about the events that drew General Custer back into active service and the consequences of commercial farming in Kansas on the classic Plains Indian culture. Order Jeff Broome Books HerePracticing Connection: Working together to help families and communities thrive.Jessica Beckendorf and Bob Bertsch host this exploration of personal and collective...Listen on: Apple Podcasts SpotifySupport the showCattle Drives WebsiteLegends of Dodge City WebsiteOrder Books

The forces of the Plains Indians outnumbered Custer's troops, and they wee caught in a pincer movement after Crazy Horse led another group of Sioux to surround ...

Snow is a common occurrence in North Dakota, but not in June! That's what the Seventh Cavalry endured for two cold, wet days, stuck in camp in the Badlands, while marching west from Fort Abraham Lincoln. The expedition was headed into Montana Territory, where Plains Indians would later defeat Lt. Col. George Armstrong Custer and his men at the Battle of Greasy Grass, or Little Bighorn.

Episode 1976 - What happens when a female brain is given large amounts of testosterone? Another tragedy another shooting. Proud Boys trial is a mess. Who killed the Plains Indians? What was reconstruction after the Civil War? Southern Basis to be renamed? Disney flexes it's woke muscles. What's the real TikTok agenda? Why are Stillbirth rates so high? Shortage of adderall causing problems? Plus much more. High energy must listen show today. 

3:30 – Evolution explained in simple terms by Dr. Eldakar – change over time4:00 – Why “stronger” runners have evolved – if a bear is chasing you, pushing down your slower friend kinda makes sense

In 1843, Cathay Williams was born to an enslaved woman and a free black man, ironically in Independence, Missouri. It is hard to know an exact day, because records were not kept for the birth of slaves, and if you were born to an enslaved woman, you were born property. Cathay's childhood was spent on the outskirts of Jefferson City, Missouri, working for years as a house slave on the plantation of a wealthy planter by the name of Johnson.   Union forces took over Jefferson City in the early stages of the Civil War. Slaves were released and persuaded to serve in voluntary military support roles.   Captured slaves within Union lines were officially designated as contraband. When we say contraband today, usually the first thought would be illicit drugs, or something else forbidden. But back then, humans were labeled Illegal goods, “contraband.”  Over 400 women served in the Civil War posing as male soldiers. Today we are talking about  Cathay Williams, the only known female Buffalo Soldier. Williams was not only the first black woman to enlist, but the only documented woman to serve in the United States Army, while disguised as a man, during the Indian Wars. She was a pioneer for the thousands of American women serving in armed forces in the United States today.   Season 3 features inspiring, gallant, even audacious stories of REAL 19th Century women from the Wild West.  Stories that contain adult content, including violence which may be disturbing to some listeners, or secondhand listeners. So, discretion is advised. I am Andrea Anderson and this is Queens of the Mines, Season Three.   As contraband, Cathay was taken to Little Rock by Col. Benton of the 13th army corps and “pressed” into serving. She did not want to go. Benton wanted her to cook for the officers, so Cathay learned the skill. At 17, her role as an Army cook and washerwoman under the service of Union General Philip Sheridan took her all over the country. She saw the soldiers burn lots of cotton. During these travels, Williams was at Shreveport when the rebel gunboats were captured and burned on Red River, and witnessed Comanche, Kiowa, Southern Cheyenne, and Arapaho tribes relocated to reservations during the Red River campaign in Texas. She was there for the  Shenandoah Valley raids in Virginia, and saw the union defeat the Confederates, despite being outnumbered at the Battle of Pea Ridge in Fayetteville Ar. The work brought her to Iowa, Louisiana, Georgia and back home to her home state of Missouri. The lure of independence was undeniably attractive to a female young, unmarried former slave. So, in St. Louis, Missouri, she voluntarily enlisted for a three-year engagement in the U.S. army on November 15, 1866, this time to fight. Despite the prohibition against women serving in the military. The recruiter described her as William Cathay, a 5′ 9″ tall male with black eyes, black hair and black complexion. But in actuality, she was the first black female soldier to enlist with the Army. Only 4 months after Congress passed a law authorizing the formation of six all-black army units, after the Union Army had seen the value of black soldiers in the military and thought they should have the opportunity to join the peacetime army.  You would think an Army surgeon should have been able to identify Williams as a woman during the cursory examination, but the Army didn't require full medical exams then.     Williams said, “The regiment I joined wore the Zouave uniform,” which was  a distinctive jacket, vest, sash, baggy trousers, and fez. She continued to say that “only two persons, a cousin and a particular friend, members of the regiment, knew that I was a woman. They never ‘blowed on me. These particular friends were partly the reason Williams joined the Army. She could shoot, march and stand guard with the best of them and performed regular garrison duties. A garrison is a group of soldiers whose task is to guard the town or building where they live. Soon, orders transferred the new recruits out west to protect pioneers traveling through one of the most dangerous routes to California, called Cooke's Canyon.  In April of 1867, her troop marched to Fort Riley, Kansas, by July they had made it to Fort Union Mexico and arrived at Fort Cummings NM on October 1, 1867. They would remain stationed here for the next 8 months.  Williams had joined the army's fight against the Indigenous people. Health struggles began to plague Cathay.  She became feeble both physically and mentally, and much of the time quite unfit for duty. Smallpox was the most debilitating, but the back-to-back hospitalizations during eight months off sick leave were the most devastating. At Fort Cummings in New Mexico,  her body really began to show signs of strain. Maybe it was the heat, maybe  the effects of smallpox, or the years of marching. But the biggest blow came when the post surgeon discovered Cathay Williams, or William Cathay, was a woman. The surgeon informed the post commander. She said, “the men all wanted to get rid of me after they found out I was a woman. Some of them acted real bad to me.” Williams was honorably discharged by her commanding officer, Captain Charles E. Clarke on October 14, 1868 at at Fort Bayard, New Mexico, It was the end of her tenure in the Army, but her adventure as William Cathay had just gotten started. Again, dressed as a man, Cathay signed up for the 38th U.S. Infantry, an emerging, segregated all-black regiment. The 38th U.S. Infantry would eventually become part of the Buffalo Soldiers. Cathay and her fellow black comrades were named Buffalo Soldiers by the Plains Indians because they were fierce fighters, and they had short curly hair like the buffalo. The Buffalo Soldiers fought in skirmishes with Native Americans, escorted vulnerable wagon trains, built forts, mapped the territory, and protected white settlers – all with sub-par equipment. They showed tremendous skill. She is the only known black female soldier a part of the Buffalo Soldiers. Williams was adrift after the war but wanted to remain independent and self-sufficient.  She was accustomed to the Military providing shelter, education and medical care. She saw it as far superior to the uncertainties of civilian life as a liberated slave. As a newly freed slave, post-war job opportunities were practically nonexistent. The inequality and lack of access was smothering, particularly in the southern states. Most had no choice but to turn to military service to survive.  She went back to living under her original name and headed to Pueblo, Colorado, where her mother ran an orphanage and she was able to secure work as a cook. She was married there, but it ended fast after her husband was arrested for stealing her watch and chain, a hundred dollars and her team of horses and wagon. She had him arrested and put in jail. She moved to Trinidad, Colorado, and took on jobs as a seamstress, laundress and part time nurse under the name Kate Williams. But only after first passing as a male by the name of James Cady upon arrival.   The kids in town were afraid of her, she  was tall and dark with a masculine appearance. He walk had a limp due to her amputated toes.  She liked Trinidad. She knew good people there and had dreams of success. She hoped to take land near the depot when the railroad finally came in. She said, “Grant owns all this land around here, and it won't cost me anything. I shall never live in the states again.”  Trinidad had its own lil rush in the early 1870's when gold was discovered in the Spanish Peaks. In 1876, Trinidad was officially incorporated only a few months before Colorado became a state. There were about 50 to 60 mine shafts operating there, and one of them was owned and operated by one of Abraham Lincoln's sons.     Are you enjoying the podcast? Make sure to subscribe, rate, review and find us on facebook and instagram. You can join the biggest fans behind the scenes at patreon.com/queensofthemines, or give a one time tip via venmo to, @queensofthemines   Her life story went public while Williams was in Trinidad. A reporter from her home state of Missouri heard rumors of the black woman who faked her way into the army, and came to Trinidad from St Louis to meet her. She told the reporter,  “I wanted to make my own living and not be dependent on relations or friends. Cathay Williams' adventures were breaking news when it was published in the St. Louis Daily Times on January 2, 1876. She became well-known to most Trinidad residents, especially the older ones.  In 1891, Williams applied for a disability pension through the Army. She was now 49 years old.  At 52, she was suffering from neuralgia, loss of hearing, rheumatism and diabetes. She walked with a crutch, for all of her toes had been amputated. Her pension was denied. She had lied, and posed as a man to serve the country that had enslaved her. But women would not be allowed to serve in the army until 1948.  Historians argue about the time and location of her death but  most signs point to  Cathat Williams passing away in Trinidad in 1924 at the age of 82. It was said that she was very sick and had been without fire or food for several days.  Something else that I find fascinating about Trinidad. Trinidad is dubbed the Gender Reassignment Capital of the World. Dr Stanley Biber was a veteran surgeon returning from Korea in the 1960s. He moved to Trinidad, to be the town surgeon. In 1969, he performed his first Gender Reassignment for a local social worker, did a good job and earned a good reputation at a time when very few doctors were performing the surgery.  He was performing 4 gender reassignment surgeries a day in his peak years.  Haskell Hooks of Trinidad, Co wants to erect a local statue to honor Cathay Williams.  If you want to donate to the gofundme you can search Memorial Statue for Ms Cathay Williams, on the gofundme site. Its important to note Cathay is spelled Cathay. He has spent several years researching her story and is attempting to raise $50,000 to have the statue created by a New Mexico sculptor. He has organized several fund-raising events to cover the cost, including T-shirt sales and activities at Flo-Jo's Tavern & BBQ in downtown Trinidad and a gofundme page. I found this quite interesting, considering I just spent two days in Trinidad in November. While I was there, I had no idea who Cathay was, but I managed to stay right next to the location of her old house anyways. She lived at the corner of Second and Animas streets, and on West First Street ; the original homes no longer stand. It all leads me to wonder how far will you go to get what you want ?   _____________    

When you think Mardi Gras, you might think king cake, colorful beads thrown from parades, and as much debauchery as one can manage before the Lenten season of repentance begins the following day. Maybe you've wondered whether Mardi Gras, or Fat Tuesday, is even a Catholic holiday given the day's deluge of decadence.  Mardi Gras is not only Catholic, it's French, Creole, African-American, African and Native American. And there are layers to this ornate carnival that reveal a powerful history of Black joy, resistance and rebellion. So tells Nekisha Elise Williams, the author of Mardi Gras Indians, and today's guest on The Gloria Purvis Podcast.  “There are really two Mardi Gras,” says Nekisha, “and where Black people party and have Mardi Gras is not always the same as where white people party and have Mardi Gras.” For a long time, the segregation between white and Black Mardi Gras was policed by Jim Crow laws. And while there is growing curiosity about what happens at “Black Mardi Gras,” the impact of white supremacy culture still reinforces this historical segregation.  One vibrant and distinct tradition that white mainstream Mardi Gras often misses is that of the Mardi Gras Indians, otherwise known as the Black-Masking Indians. They have a fascinating history that dates back to the 1800s, when Native Americans provided a safe refuge for enslaved Africans who had escaped bondage. This friendship between formerly enslaved Africans and various Native American tribes of the lower Mississippi River Valley helped birth one of the most colorful and unique cultural expressions of Mardi Gras.  Nikesha has done extensive research on the Mardi Gras Indians and describes them as “a group of men, women, children, families, neighbors who at Carnival time in New Orleans mask Indian or mask as the Plains Indians, Native American indigenous people.”  Masking as indigenous has served at least two important purposes. It's a way to pay homage to their ancestors and their friendship with the Native American tribes that harbored them “while also paying tribute to the warrior culture of African tribes that were enslaved on the continent and brought over to the new world,” says Nikesha.  “It's not just a parade [...] to go out, get drunk, have fun, and like say, ‘Hey, Mister, throw me some beads,'” Nikesha says. “For some of them, it really is a spiritual and religious experience. And that goes down to the songs that they sing, the hand signals that they throw, the dances that they do, and how they operate within their communities as well.” To learn more about the colorful and defiant history of the Mardi Gras Indians, be sure to listen to this special Mardi Gras episode of The Gloria Purvis Podcast.  To support this podcast, please consider getting a digital subscription to America Media at www.americamagazine.org/subscribe Learn more about your ad choices. Visit megaphone.fm/adchoices

Artist, army veteran, and Native-American cultural educator Steve Tamayo talks about being raised within a Mexican cultural heritage, deprived of his stolen cultural identity as a native American, and how, as he matured, he not only sought out his native American culture through language and art, but has become a respected culture bearer for his Sicangu Lakota and other native peoples. Tamayo is a traditional Sicangu Lakota artist whose family originates from the Rosebud Reservation in South Dakota. Tamayo studied the traditional arts of the Umonhon people under Howard Wolf and earned his BFA from Sínte Gleska University in 2011 where he developed and taught the traditional arts program. After more than 30 years of study and practice as an artist and educator, he began consulting educational institutions and other organizations on the history, culture and traditions of the Plains Indians, including being a regular consultant to the curatorial and conservation staff at the Smithsonian's National Museum of the American Indian. In 2022 Tamayo received a grant from the Creative Capital Foundation to create a series of traditional buffalo robes, which he explores further in our conversation. He founded Bluebird Cultural Initiative to support his vision of preserving and sharing his cultural heritage. He is a past Nebraska Governor's Heritage Art Award recipient, an honor bestowed for his contributions in the arts and Native American culture.

In this episode Dan, Sarah and Mitch share all the details of their holiday experiences, including dealing with kids on long road trips and the extraction of foreign bodies. They also get around to talking about board games, and the great fun they've had playing them recently. The sizzles in this episode include a game steeped in history, a new family crime classic, and the newest behemoth on the block.   We also recap last week's Question of the Pod: What was your most played game of 2022? And what game are you wanting to play most in 2023? Thanks to everyone who contributed and shared their experiences with us on Discord and the Facebook Community.   And finally, we Swear An Oath!   Question of the Pod: What is your fondest memory of playing games with your family?   Sizzling Games: Plains Indian Wars (46:33), Frosthaven (57:27), The Animals of Baker St (01:07:52) Question of the Pod Recap (01:17:04) Swear An Oath: (01:30:00)   Check out our Eventbrite page for all of our upcoming Game Days: https://www.eventbrite.com.au/o/board-game-bbq-32833304483   **SPONSORS** Our podcast is proudly sponsored by Advent Games. Advent Games (http://www.adventgames.com.au/) are an Australian online board game store based in Sydney, NSW. Their core values are integrity, customer satisfaction, and providing a wide range of products including those hard-to-find board games.   **PATREON** Yes, that's right. We have a Patreon. By becoming a Patreon member you will receive exclusive content, have access to a members only section of our discord where you can contribute to the content of the show, and much more. Your Patreon support will also allow us to expand the podcast and deliver some exciting upcoming projects that we have planned for 2023. Our team at the Board Game BBQ Podcast love what we do and will continue to deliver the same shenanigans that you have come to expect from us, and we are already incredibly grateful and humbled by all of your support. Being a member of the Patreon is by no means an obligation and please do not support the Patreon if it will it cause you financial hardship in any way. But if you would like to support us from as little as USD$5 a month please click the link and head to the Patreon page. Thanks again for all of your continued support. We work hard to create a welcoming and inclusive community and you are all awesome. See you at the BBQ!! Patreon link: https://www.patreon.com/BoardGameBBQ   **SOCIALS** Support the podcast and join the community! https://linktr.ee/BoardGameBBQ

Soldiers from the US Cavalry defeat the Plains Indians, securing new territory for their burgeoning empire. A group of settlers fends off an armed Indigenous tribe on horseback in their intrepid effort to conquer new lands. A Civil War hero decides to head for the frontier in its waning days, forging an undying friendship with the Native people there. Each of these summaries describes a film made within the last hundred years that explores dynamics between white settlers and Indigenous people in North America in what we now know as the United States, and sometimes Canada. The problem, of course, is that these films, and so many others like them, don't — to say the least — present this history accurately. Instead, since Hollywood's inception, the viewing public has been primarily fed a diet of reductive, dehumanizing, and paternalistic depictions of Indigenous people. But why have stories involving Indigenous people so frequently involved the perspectives of white settlers? Why are the vast majority of these stories confined to the genre of the Western, replete with shootouts and stagecoaches? What role does the U.S. government play when it comes to the stories we're told about Indigenous people, how has the historically simplistic portrayal of Native people benefited the interests of the United States and Canada? And how — above all — was the expansion of US empire westward and, later, across the globe, inextricably linked to the Hollywood project of romanticized Western ideals. On this episode, we examine the history of Indigenous depictions in Hollywood, looking at the ways the entertainment industry has sanitized the genocide and subsequent enduring abuses of Indigenous people, recycled centuries-old “noble savage” tropes, and argue that Indian dehumanizations wasn't just an accidental byproduct of white supremacy, but was essential and central to the establishment of America's sense of self and moral purpose. Our guest is Anishinaabe writer, broadcaster and arts leader Jesse Wente.

Class reunions are interesting. It gives you a chance to see people you haven't seen for years and they haven't seen you. And you go hoping you'll recognize them. More than that, you go hoping they'll recognize you after all these years. And usually they'll say something like, "Hey, I remember you with hair. Didn't you used to have teeth?" It's interesting these class reunions. The conversations can be pretty superficial because honestly you don't have much in common any more. Right? But once in a while you stop impressing each other enough to get into something important. That actually happened to a doctor friend of mine at his 45th high school reunion. My doctor friend, a committed follower of Jesus, and he was catching up with a highly successful orthodontist, who is an atheist by his own description. But this atheist orthodontist said to my doctor friend, "So, would you talk to me about what you believe?" My friend was pretty surprised to hear that from this particular fellow. This man gave his reason for asking. He just said, "Frankly, I'm nervous about eternity." I'm Ron Hutchcraft and I want to have A Word With You today about "Nervous About Eternity." Our word for today from the Word of God comes from Hebrews 9:27. It actually gives us a glimpse of the beginning of eternity for all of us. "Man is destined to die once," it says "and after that to face judgment." Well this man said, "That's what I was afraid of." See, the Bible confirms we have an undeniable, uncancelable, unpostponable appointment with God for judgment. This orthodontist was refreshingly honest. He said, "I'm nervous about eternity." Most of us know that feeling. Sometimes that nervous about eternity feeling hits when a friend dies or a coworker or a family member and for a little while we think about eternity. I've seen teenagers ask me at a funeral, "What if that was me?" Or sometimes we'll think about eternity when we've had a close call or in those quiet moments when thoughts that we usually try to bury come to center stage. Actually, it's a pretty good idea to be nervous about eternity, because it's going to last a lot longer than these 70 years, or whatever, that we think about all the time. People everywhere seem to just know in their soul that there's something between them and God; something's wrong. We know there's this moral reckoning, this moral bill to be paid for the sin of our life. The judgment is coming and the Bible says when we feel that way we're right. Wouldn't it be great to know there was nothing to fear; that your eternity is secure? This may be the best news you've ever heard. Romans 5:8 - "God demonstrated His love for us in this: While we were still sinners..." Okay the wall between God and us right there because we've run our life. It goes on to say, "Christ died for us." The Bible says, "There is no condemnation for those who are in Christ Jesus" (Romans 8:1). Wow! See, sin is what will keep you out of heaven, and Jesus paid for that sin when He died on the cross. If you put your trust in Him and His death for you, you can trade your death penalty for eternal life. John 5:24 says it so beautifully, "When you come to Christ you have crossed over from death to life." Wow! The old Plains Indians used to set prairie fires to burn their fields between their village and the approaching fire. They said, "The fire cannot go where the fire has already been." Why don't you go to the place where the fire of God's judgment for your sin fell on God's Son - the cross. You can claim His forgiveness there. That's what my friend asked, "If you died tonight, and God asked you 'why should I let you into My heaven?', what would you tell Him?" Well, that's a good question. You could say, "Lord..." Here's the only right answer: "I trusted in the work that Your only Son did on the cross for me." Have you ever done that? Has there ever been a day when you made personal what Jesus died on the cross for to forgive your sin? You say, "Well, I'm not sure." Make sure. The stakes are so high to not be sure you're ready for eternity. If you'll go to our website, listen, right there I've briefly explained to you how to begin this relationship. You could do it today. It's ANewStory.com. That's the site. Once you've been to the cross, and you've taken what Jesus did there for you, you don't ever have to be nervous about eternity again.

“The adopted father gave away many presents to the people, and these in turn gave presents to me. Thus I became a Crow Indian, a brother of Three Irons and a son of Yellow Leggings, who was a leading counselor of Blackbird, chief of the Mountain Crow tribe.” — Tom Le Forge “Cherry was utterly cool… under fire. She was as brave as the bravest. She liked to sing and pray, she was jolly and amiable, but on proper occasion she would stand her ground and fight bravely if that were necessary.” — Tom Le Forge about his wife Cherry“The white-man system of continual struggle for money began to pall upon me. My thoughts dwelt more and more upon the simplicity of Crow Indian life, where I had acquired moderate wealth without special effort, or by efforts entirely to my liking. In fact, among them, great accumulation of material wealth was not of importance. Nobody having an amiable disposition ever came to dire want among them.” — Tom Le Forge “I worship the Sun and the Bighorn Mountains. The towering range just south of my present home is to me both father and mother. My stomach craves meat cooked in the Indian way… I was born an Ohio American. I shall die a Crow Indian American. My last white wife, in Seattle, got a divorce from me, because of my desertion of her. She was a good woman, but I could not live any longer the life of a white man. When comes the time for me to leave this earth I want to dwell wherever are the spirits of my wives—my Indian wives—both of them.” — Tom Le ForgeI am fascinated by tales of people who lived across cultures—particularly back in the day when knowledge of different ways of living was severely limited. The tale of Tom Le Forge reads like a real-life Dances with Wolves story. Born as an Anglo-American in 1850, when he was still a teenager he was adopted by a family from the Crow nation, and for all intents and purposes became a Crow, marrying into the tribe, living as one of them, and going to war with them against their traditional enemies. Le Forge also joined the ranks of Crow scouts that helped the U.S. army during the last phase of the Plains Indian wars. His story is a love letter to a way of life that disappeared once the buffalo were gone and the frontier was no more. If you feel generous and enjoy History on Fire, please consider joining my Patreon at https://www.patreon.com/historyonfire to access plenty of bonus content. If you'd like to go to Japan for a historical tour with yours truly as a guide, please check out https://geeknationtours.com/tours/signature-battlefield-series-classic-samurai-from-the-gempei-war-to-the-mongol-invasions-2023/Big thank you to BetterHelp for sponsoring this episode. Visit https://www.BetterHelp.com/HOF to get 10% off your first month. Also a big thank you to Trade Coffee. Trade is offering our listeners a total of $30 off your subscription plus free shipping at https://www.drinktrade.com/historyonfire

Crazy Horse and Sitting Bull were two Lakota chiefs born in the final generation of Plains Indians who grew up in the manner similar to their ancestors: hunting herds of buffalo so large they seemed to cover the earth and moving freely with their nomadic tribes. But they always had contact with white settlers, first a trickle of fur traders and pioneers, then a flood of fortune seekers in 1874 Black Hills Gold Rush. The conflict came to a head in the 1876 Battle of Little Big Horn, in which they crushed George Armstrong Custer's Seventh Cavalry. But what happened to them after this victory?Today's guest is Mark Lee Gardner, author of The Earth is All That Lasts: Crazy Horse, Sitting Bull, and the Last Stand of the Great Sioux Nation. We look at the their stories and how their victory over the U.S military also marked and the beginning of the end for their treasured way of life. And in the years to come, both Crazy Horse and Sitting Bull, defiant to the end, would meet violent—and eerily similar—fates. They were two fascinating leaders struggling to maintain the freedom of their people against impossible odds.

Welcome to episode 40 of The Great Deception Podcast. On this episode I will take a look at the Buffalo Wars (Massacre) of the 1800s where the Bison population in America went from 60 million around 1800 to 541 by 1889. Since the bison was the staple of the Plains Indians this massacre was meant to decimate the Native population and force them onto reservations. Major General Philip Sheridan said "“Kill every buffalo you can! Every buffalo dead is an Indian gone.” President Ulysses S. Grant saw the destruction of buffalo as solution to the country's “Indian Problem.” General William Tecumseh Sherman knew that as long as the Sioux hunted buffalo, they'd never surrender to life with a plow. https://www.theatlantic.com/national/archive/2016/05/the-buffalo-killers/482349/ https://www.smithsonianmag.com/history/where-the-buffalo-no-longer-roamed-3067904/ http://www.ozarkbisons.com/aboutbison.php http://www.nativeamerican.co.uk/1872-3buffalo.html https://www.pbs.org/buffalowar/buffalo.html https://www.youtube.com/watch?app=desktop&v=dHENnP11HC0 Please support the show by sharing, liking, and leaving a review. You can also support at links below: Mat from The Great Deception Podcast Linktree: https://linktr.ee/thegreatdeceptionpodcast IG: https://www.instagram.com/thegreatdeceptionpodcast/ YouTube: https://youtube.com/user/Barons44 Bitchute: https://www.bitchute.com/channel/hPdLAyfQQ2DP/ Telegram:https://t.me/thegdpod Email: thegreatdeceptionpodcast@gmail.com To Make Contributions: Venmo: https://account.venmo.com/u/Matthew-Terrillion Patreon: https://www.patreon.com/thegreatdeceptionpodcast Merch Store: https://my-store-cb4b4e.creator-spring.com --- Support this podcast: https://anchor.fm/the-great-deception-podcast/support