82_28 wrote:alwyn wrote:Nordic wrote:FWIW, I was in pre-med for 2 and a half years, made straight A's, and it started to drive me a little crazy. No exaggeration. It's the reason I stopped and never went back to that stuff.
As far as Colorado, it's always attracted eccentric people. All the way back to the first white folks that adopted it, anyway. I lived there for years and researched quite a bit of its history while I was there. Place is as haunted as fuck, too. In the mountains there are many pockets of deep power, both positive and negative. I had a lot of strange experiences there.
Nordic, this is very true; it IS haunted as fuck...and the air force academy is on one of those really strange spots. I don't know, maybe he is the lone crazy shooter, but i really don't like the way the media is hyping for 'more security at theaters'. Maybe the media spin is the conspiracy, but i still have a really bad feeling about this.
Yes. Colorado is haunted by something. I do not know what it is. I know I always feel at a deep unease when I go back. Something just doesn't add up when I go back there. And again, I do not know what it is. . .
Third Bridge
Native Americans are massacred at Sand Creek, Colorado
On this day in 1864, peaceful Southern Cheyenne and Arapahoe Indians are massacred by a band of Colonel John Chivington's Colorado volunteers at Sand Creek, Colorado.
The causes of the Sand Creek massacre were rooted in the long conflict for control of the Great Plains of eastern Colorado. The Fort Laramie Treaty of 1851 guaranteed ownership of the area north of the Arkansas River to the Nebraska border to the Cheyenne and Arapahoe. However, by the end of the decade, waves of Euro-American miners flooded across the region in search of gold in Colorado's Rocky Mountains, placing extreme pressure on the resources of the arid plains. By 1861, tensions between new settlers and Native Americans were rising. On February 8 of that year, a Cheyenne delegation, headed by Chief Black Kettle, along with some Arapahoe leaders, accepted a new settlement with the Federal government. The Native Americans ceded most of their land but secured a 600-square mile reservation and annuity payments. The delegation reasoned that continued hostilities would jeopardize their bargaining power. In the decentralized political world of the tribes, Black Kettle and his fellow delegates represented only part of the Cheyenne and Arapahoe tribes. Many did not accept this new agreement, called the Treaty of Fort Wise.
The new reservation and Federal payments proved unable to sustain the tribes. During the Civil War, tensions again rose and sporadic violence broke out between Anglos and Native Americans. In June 1864, John Evans, governor of the territory of Colorado, attempted to isolate recalcitrant Native Americans by inviting "friendly Indians" to camp near military forts and receive provisions and protection. He also called for volunteers to fill the military void left when most of the regular army troops in Colorado were sent to other areas during the Civil War. In August 1864, Evans met with Black Kettle and several other chiefs to forge a new peace, and all parties left satisfied. Black Kettle moved his band to Fort Lyon, Colorado, where the commanding officer encouraged him to hunt near Sand Creek. In what can only be considered an act of treachery, Chivington moved his troops to the plains, and on November 29, they attacked the unsuspecting Native Americans, scattering men, women, and children and hunting them down. The casualties reflect the one-sided nature of the fight. Nine of Chivington's men were killed; 148 of Black Kettle's followers were slaughtered, more than half of them women and children. The Colorado volunteers returned and killed the wounded, mutilated the bodies, and set fire to the village.
The atrocities committed by the soldiers were initially praised, but then condemned as the circumstances of the massacre emerged. Chivington resigned from the military and aborted his budding political career. Black Kettle survived and continued his peace efforts. In 1865, his followers accepted a new reservation in Indian Territory.
The Hungate Massacre
On June 11, 1864, an Indian raiding party believed to be
Arapahos attacked and brutally murdered a young family
on the Issac Van Wormer ranch near Box Elder Creek
(vicinity of present-day Elizabeth, Colorado). A small
posse of ranchers, freighters and soldiers searching for
Indian cattle thieves soon discovered the hideously
mutilated bodies of Van Wormer’s ranch hand, Nathan
Hungate, his wife Ellen, and two daughters, Laura (age
two), and Florence (five months). Hungate's body was
mutilated and scalped, Ellen had been raped before she
was stabbed repeatedly and scalped, and the children
were nearly decapitated. Van Wormer, who was away
from the ranch at the time, undoubtedly escaped a
similar fate.
The horrified and angry freighters brought the ravaged
Hungate bodies to Denver and displayed them in the
center of town, sending a shock wave across the
Colorado Territory. Although the Sand Creek Massacre
was the culmination of settlers’ anger over many other
larger Indian raids after the Hungate murders, this
specific incident became a focal point of Governor
Evans’ argument that the Indians had initiated a full-scale
war against the citizens of the Plains territories.

THE DANCE OF DEATH
A strange belief swept through the Indians tribes. I guess it came out of sheer desperation. A Paiute called Wovoka told them to dance the GHOST DANCE and their dead ancestor would rise and come to their defence. That would banish the white man from America. The result was that the tribes became hostile and aggressive but did not banish the white man.
It came to a head at Wounded Knee in Dakota 1890. The Seventh Cavalry trying to disarm a band of Sioux and their Chief Big Foot. The result was 200 dead mostly women and children which was the end. 1890 the frontier was officially declared closed and America's white man's land stretched from coast to coast.
WE SHALL LIVE AGAIN
Ghost Dance

The dance commonly begins about the middle of the afternoon or later, after sundown. When it begins in the afternoon, there is always an intermission of an hour or two for supper. . . . The preliminary painting and dressing is usually the work of about two hour

When all is ready, the leaders walk out to the dance place,
and facing inward, join hands so as to form a small circle. Then, without moving from their places they sing the opening song, according to previous agreement, in a soft undertone. having sung it through once they raise their voices to their full strength and repeat it, this time slowly circling around in the dance

Mooney then made several unillustrated comments about the number of repetitions of the song based on the circumference of the circle, about the Indians' innate ability to "keep the blanket in place," the lack of any accompaniment with rattle, drum or other instrument, rest periods. In the final paragraphs of this section, Mooney gave a brief discussion of the "Crow Dance"
Within the last few years the southern Arapaho and Cheyenne have developed an ancillary dance called the "crow dance," which is performed in the afternoon as a preliminary to the regular Ghost dance at night. As it is no part of the original Ghost dance and is confined to these two tribes, it deserves no extended notice in this connection. . . . Hypnotism and trances form an essential feature of this as of the Ghost Dance proper.

Mooney ended this chapter with an extended discussion and illustration of the "Hypnotic Process." This was illustrated with the plate "Praying":