Plains Indians

Territories of Plains Indians, c. 18th and early 19th centuries. Note: Shoshone, Nez Perce, and Ute are not usually regarded as Plains peoples.
Southern Cheyenne Chiefs Lawrence Hart, Darryl Flyingman and Harvey Pratt in Oklahoma City, 2008

Plains Indians, Interior Plains Indians or Indigenous people of the Great Plains and Canadian Prairies are the Native American tribes and First Nation band governments who have traditionally lived on the greater Interior Plains (i.e. the Great Plains and the Canadian Prairies) in North America. Their historic nomadic culture and development of equestrian culture and resistance to domination by the government and military forces of Canada and the United States have made the Plains Indian culture groups an archetype in literature and art for American Indians everywhere.

Plains Indians are usually divided into two broad classifications which overlap to some degree. The first group became a fully nomadic horse culture during the 18th and 19th centuries, following the vast herds of buffalo, although some tribes occasionally engaged in agriculture. These include the Blackfoot, Arapaho, Assiniboine, Cheyenne, Comanche, Crow, Gros Ventre, Kiowa, Lakota, Lipan, Plains Apache (or Kiowa Apache), Plains Cree, Plains Ojibwe, Sarsi, Nakoda (Stoney), and Tonkawa. The second group of Plains Indians were semi-sedentary, and, in addition to hunting buffalo, they lived in villages, raised crops, and actively traded with other tribes. These include the Arikara, Hidatsa, Iowa, Kaw (or Kansa), Kitsai, Mandan, Missouria, Omaha, Osage, Otoe, Pawnee, Ponca, Quapaw, Wichita, and the Santee Dakota, Yanktonai and Yankton Dakota. Both groups included people indigenous to the region as well as those who were pushed west by population pressure linked to the ever-westward expansion of white culture.

Indigenous peoples of the Great Plains and Canadian Prairies

Indigenous peoples of the Great Plains are often separated into Northern and Southern Plains tribes.

Historic culture

The nomadic tribes historically survived on hunting and gathering, and the American Bison was one primary resource for items which people used for everyday life, including food, cups, decorations, crafting tools, knives, and clothing.

The tribes followed the seasonal grazing and migration of buffalo. The Plains Indians lived in teepees because they were easily disassembled and allowed the nomadic life of following game. When horses were obtained, the Plains tribes rapidly integrated them into their daily lives. People in the southwest began to acquire horses in the 16th century by trading or stealing them from Spanish colonists in New Mexico. As horse culture moved northward, the Comanche were among the first to commit to a fully mounted nomadic lifestyle. This occurred by the 1730s, when they had acquired enough horses to put all their people on horseback.[2]

The Spanish explorer Francisco Vásquez de Coronado was the first European to describe the Plains Indian culture. While searching for a reputedly wealthy land called Quivira in 1541, Coronado came across the Querechos in the Texas panhandle. The Querechos were the people later called Apache. According to the Spaniards, the Querechos lived "in tents made of the tanned skins of the cows (bison). They dry the flesh in the sun, cutting it thin like a leaf, and when dry they grind it like meal to keep it and make a sort of sea soup of it to eat....They season it with fat, which they always try to secure when they kill a cow. They empty a large gut and fill it with blood, and carry this around the neck to drink when they are thirsty."[3] Coronado described many common features of Plains Indians culture: skin tepees, travois pulled by dogs, Plains Indian Sign Language, and staple foods such as jerky and pemmican. The Plains Indians found by Coronado had not yet obtained horses; it was the introduction of the horse that revolutionized Plains culture.

By the 19th century, the typical year of the Lakota and other northern nomads was a communal buffalo hunt as early in spring as their horses had recovered from the rigors of the winter. In June and July the scattered bands of the tribes gathered together into large encampments, which included ceremonies such as the Sun Dance. These gatherings afforded leaders to meet to make political decisions, plan movements, arbitrate disputes, and organize and launch raiding expeditions or war parties. In the fall, people would split up into smaller bands to facilitate hunting to procure meat for the long winter. Between the fall hunt and the onset of winter was a time when Lakota warriors could undertake raiding and warfare. With the coming of winter snows, the Lakota settled into winter camps, where activities of the season ceremonies and dances as well as trying to ensure adequate winter feed for their horses.[4] On the southern plains, with their milder winters, the fall and winter was often the raiding season. Beginning in the 1830s, the Comanche and their allies often raided for horses and other goods deep into Mexico, sometimes venturing 1,000 miles (1,600 km) south from their homes near the Red River in Texas and Oklahoma.[5]


Hides, with or without fur, provided material for much clothing. Most of the clothing consisted of the hides of buffalo and deer, as well as numerous species of birds and other small game.[6] Plains moccasins tended to be constructed with soft braintanned hide on the vamps and tough rawhide for the soles. Men's moccasins tended to have flaps around the ankles, while women's had high tops, which could be pulled up in the winter and rolled down in the summer. Honored warriors and leaders earn the right to wear war bonnets, headdresses with feathers, often of golden or bald eagles.


The Ghost Dance by the Oglala Lakota at Pine Ridge. Illustration by Frederic Remington

Different tribes developed own religions, cosmologies, and world views, many of which are animist in nature, that is, they are based on the observation that all things are alive and possess spirits. Earth was quite important, as she was the mother of all spirits. Daily prayers could be performed by an individual or be part of group ceremonies. The most important group ceremony is the Sun Dance, an intertribal ceremony on the Plains that involves personal sacrifice for the good of loved ones and the entire community.[7][8]

Certain people are Wakan, or "blessed" in Lakota as medicine men or women with spiritual roles in the community. The buffalo is particularly sacred to many of the Plains peoples; their horns and hides are sometimes used as sacred regalia during ceremony.[9] In Plains cosmology, certain items possess spiritual or talismanic power. Medicine bundles are particularly sacred and are only entrusted to specialized bundle keepers. Other items with great spiritual power include war shields, war shirts, and ceremonial pipes, many of which have been cared for by tribes for centuries.

Gender roles

Historically, Plains Indian women had distinctly defined gender roles that were different from, but complementary to, men's roles. They typically owned the family's home and the majority of its contents.[10] In traditional culture, women tanned hides, tended crops, gathered wild foods, prepared food, made clothing, and took down and erected the family's tepees. In the present day, these customs are still observed when lodges are set up for ceremonial use, such as at powwows. Historically, Plains women were not as engaged in public political life as were the women in the coastal tribes. However, they still participated in an advisory role and through the women's societies.[11]

In contemporary Plains cultures, traditionalists work to preserve the knowledge of these traditions of everyday life and the values attached to them.[12]

Plains women in general have historically had the right to divorce and keep custody of their children.[10] Because women own the home, an unkind husband can find himself homeless.[10] A historical example of a Plains woman divorcing is Making Out Road, a Cheyenne woman, who in 1841 married non-Native frontiersman Kit Carson. The marriage was turbulent and formally ended when Making Out Road threw Carson and his belongings out of her tepee (in the traditional manner of announcing a divorce). She later went on to marry, and divorce, several additional men, both European-American and Indian.[13]

The horse

Blackfoot warrior, painted between 1840 and 1843 by Karl Bodmer

The horse enabled the Plains Indians to gain their subsistence with relative ease from the seemingly limitless buffalo herds. Riders were able to travel faster and farther in search of bison herds and to transport more goods, thus making it possible to enjoy a richer material environment than their pedestrian ancestors. For the Plains peoples, the horse became an item of prestige as well of utility. They were extravagantly fond of their horses and the lifestyle they permitted.

The first Spanish explorer to bring horses to the new world was Hernán Cortés in 1519. However, Cortés only brought about sixteen horses with his expedition. Coronado brought 558 horses with him on his 1539–1542 expedition. At the time, the Indians of these regions had never seen a horse, although they had probably heard of them from contacts with Indians in Mexico. Only two of Coronado's horses were mares, so he was highly unlikely to have been the source of the horses that Plains Indians later adopted as the cornerstone of their culture.[14] In 1592, however, Juan de Onate brought 7,000 head of livestock with him when he came north to establish a colony in New Mexico. His horse herd included mares as well as stallions.

Stump Horn and his family (Cheyenne) with a horse and travois, c. 1871–1907

Pueblo Indians learned about horses by working for Spanish colonists. The Spanish attempted to keep knowledge of riding away from Native people, but nonetheless, they learned and some fled their servitude to their Spanish employers—and took horses with them. Some horses were obtained through trade in spite of prohibitions against it. Other horses escaped captivity for a feral existence and were captured by Native people. In all cases the horse was adopted into their culture and herds multiplied. By 1659, the Navajo from northwestern New Mexico were raiding the Spanish colonies to steal horses. By 1664, the Apache were trading captives from other tribes to the Spanish for horses. The real beginning of the horse culture of the plains began with the expulsion of the Spanish from New Mexico in 1680 when the victorious Pueblo people captured thousands of horses and other livestock. They traded many horses north to the Plains Indians.[15] In 1683 a Spanish expedition into Texas found horses among Native people. In 1690, a few horses were found by the Spanish among the Indians living at the mouth of the Colorado River of Texas and the Caddo of eastern Texas had a sizeable number.[16]

The French explorer Claude Charles Du Tisne found 300 horses among the Wichita on the Verdigris River in 1719, but they were still not plentiful. Another Frenchman, Bourgmont, could only buy seven at a high price from the in Kaw in 1724, indicating that horses were still scarce among tribes in Kansas. While the distribution of horses proceeded slowly northward on the Great Plains, it moved more rapidly through the Rocky Mountains and the Great Basin. The Shoshone in Wyoming had horses by about 1700 and the Blackfoot people, the most northerly of the large Plains tribes, acquired horses in the 1730s.[17] By 1770, that Plains Indians culture was mature, consisting of mounted buffalo-hunting nomads from Saskatchewan and Alberta southward nearly to the Rio Grande. Soon afterwards pressure from Europeans on all sides and European diseases caused its decline.

It was the Comanche, coming to the attention of the Spanish in New Mexico in 1706, who first realized the potential of the horse. As pure nomads, hunters, and pastoralists, well supplied with horses, they swept most of the mixed-economy Apaches from the plains and by the 1730s were dominant in the Great Plains south of the Arkansas River.[18] The success of the Comanche encouraged other Indian tribes to adopt a similar lifestyle. The southern Plains Indians acquired vast numbers of horses. By the 19th century, Comanche and Kiowa families owned an average of 35 horses and mules each – and only six or seven were necessary for transport and war. The horses extracted a toll on the environment as well as requiring labor to care for the herd. Formerly egalitarian societies became more divided by wealth with a negative impact on the role of women. The richest men would have several wives and captives who would help manage their possessions, especially horses.[19]

The milder winters of the southern Plains favored a pastoral economy by the Indians.[20] On the northeastern Plains of Canada, the Indians were less favored, with families owning fewer horses, remaining more dependent upon dogs for transporting goods, and hunting bison on foot. The scarcity of horses in the north encouraged raiding and warfare in competition for the relatively small number of horses that survived the severe winters.[21]

The Lakota or Teton Sioux enjoyed the happy medium between North and South and became the dominant Plains tribe by the mid 19th century. They had relatively small horse herds, thus having less impact on their ecosystem. At the same time, they occupied the heart of prime bison range which was also an excellent region for furs, which could be sold to French and American traders for goods such as guns. The Lakota became the most powerful of the Plains tribes and the greatest threat to American expansion.[22]


"Assiniboine hunting buffalo", painting by Paul Kane

Although people of the Plains hunted other animals, such as elk or antelope, buffalo was the primary game food source. Before horses were introduced, hunting was a more complicated process. Hunters would surround the bison, and then try to herd them off cliffs or into confined places where they could be more easily killed. The Plains Indians constructed a v-shaped funnel, about a mile long, made of fallen trees, rocks, etc. Sometimes bison could be lured into a trap by a person covering himself with a bison skin and imitating the call of the animals.

Before their adoption of guns, the Plains Indians hunted with spears, bows, and various forms of clubs. The use of horses by the Plains Indians made hunting (and warfare) much easier. With horses, the Plains Indians had the means and speed to stampede or overtake the bison. The Plains Indians reduced the length of their bows to three feet to accommodate their use on horseback. They continued to use bows and arrows after the introduction of firearms, because guns took too long to reload and were too heavy. In the summer, many tribes gathered for hunting in one place. The main hunting seasons were fall, summer, and spring. In winter harsh snow and mighty blizzards made it more difficult to locate and hunt bison.

This painting by Alfred Jacob Miller exaggerates the portrayal of Plains Indians chasing buffalo over a small cliff.[23] The Walters Art Museum.

There were U.S. government initiatives at the federal and local level to starve the population of the Plains Indians by killing off their main food source, the bison.[24][25] Bison were hunted by market hunting almost to extinction in the 19th century and were reduced to a few hundred by the early 1900s. They were slaughtered for their skins, with the rest of the animal left behind to decay on the ground.[26] After the animals rotted, their bones were collected and shipped back east in large quantities.[26]

This map of the extermination of bison to 1889 is based on William Temple Hornaday's late-nineteenth-century research.

The Government promoted bison hunting for various reasons: to allow ranchers to range their cattle without competition from other bovines and to weaken the Plains Indian population and pressure them to remain on reservations.[24] The herds formed the basis of the economies of the Plains tribes. Without bison, the people were forced to move onto reservations or starve.

The railroad industry also wanted bison herds culled or eliminated. Herds of bison on tracks could damage locomotives when the trains failed to stop in time. Herds often took shelter in the artificial cuts formed by the grade of the track winding though hills and mountains in harsh winter conditions. As a result, bison herds could delay a train for days.

As the great herds began to wane, proposals to protect the bison were discussed. Buffalo Bill Cody, among others, spoke in favor of protecting the bison because he saw that the pressure on the species was too great. But these were discouraged since it was recognized that the Plains Indians, often at war with the United States, depended on bison for their way of life. In 1874, President Ulysses S. Grant "pocket vetoed" a Federal bill to protect the dwindling bison herds, and in 1875 General Philip Sheridan pleaded to a joint session of Congress to slaughter the herds, to deprive the Plains Indians of their source of food.[27]

A pile of bison skulls in the 1870s.

Agriculture and plant foods

The Wichita were an agrarian Southern Plains tribe, who traditionally lived in beehive-shaped houses thatched with grass surrounded by extensive maize fields. They were skilled farmers who traded agricultural products to the nomadic tribes in exchange for meat and hides.

The semi-sedentary, village-dwelling Plains Indians depended upon agriculture for a large share of their livelihood, particularly those who lived in the eastern parts of the Great Plains which had more precipitation than the western side. Corn was the dominant crop, followed by squash and beans. Tobacco, sunflower, plums and other wild plants were also cultivated or gathered in the wild.[28] Among the wild crops gathered the most important were probably berries to flavor pemmican and the Prairie Turnip.

The first indisputable evidence of maize cultivation on the Great Plains is about 900 AD.[29] The earliest farmers, the Southern Plains villagers were probably Caddoan speakers, the ancestors of the Wichita, Pawnee, and Arikara of today. Plains farmers developed short-season and drought resistant varieties of food plants. They did not use irrigation but were adept at water harvesting and siting their fields to receive the maximum benefit of limited rainfall. The Hidatsa and Mandan of North Dakota cultivated maize at the northern limit of its range.[30]

The farming tribes also hunted buffalo, deer, elk, and other game. Typically, on the southern Plains, they planted crops in the spring, left their permanent villages to hunt buffalo in the summer, returned to harvest crops in the fall, and left again to hunt buffalo in the winter. The farming Indians also traded corn to the nomadic tribes for dried buffalo meat.

With the arrival of the horse, some tribes, such as the Lakota and Cheyenne, gave up agriculture to become full-time, buffalo-hunting nomads.


This painting depicts the speed and violence of an encounter between the U.S. cavalry and Plains Indians.

The earliest Spanish explorers in the 16th century did not find the Plains Indians especially warlike. The Wichita in Kansas and Oklahoma lived in dispersed settlements with no defensive works. The Spanish initially had friendly contacts with the Apache (Querechos) in the Texas Panhandle.[31]

Three factors led to a growing importance of warfare in Plains Indian culture. First, was the Spanish colonization of New Mexico which stimulated raids and counter-raids by Spaniards and Indians for goods and slaves. Second, was the contact of the Indians with French fur traders which increased rivalry among Indian tribes to control trade and trade routes. Third, was the acquisition of the horse and the greater mobility it afforded the Plains Indians.[32] What evolved among the Plains Indians from the 17th to the late 19th century was warfare as both a means of livelihood and a sport.

The Plains Indians raided each other, the Spanish colonies, and, increasingly, the encroaching frontier of the Anglos for horses, and other property. They acquired guns and other European goods primarily by trade. Their principal trading products were buffalo hides and beaver pelts.

Although they could be tenacious in defense, Plains Indians warriors took the offensive mostly for material gain and individual prestige. The highest military honors were for "counting coup"—touching a live enemy. Battles between Indians often consisted of opposing warriors demonstrating their bravery rather than attempting to achieve concrete military objectives. The emphasis was on ambush and hit and run actions rather than closing with an enemy. Success was often counted by the number of horses or property obtained in the raid. Casualties were usually light. "Indians consider it foolhardiness to make an attack where it is certain some of them will be killed."[33]

Due to their mobility, endurance, horsemanship, and knowledge of the vast plains that were their domain, the Plains Indians were often victors in their battles against the U.S. army in the American era from 1803 to about 1890. However, although Indians won many battles, they could not undertake lengthy campaigns. Indian armies could only be assembled for brief periods of time as warriors also had to hunt for food for their families.[34] The exception to that was raids into Mexico by the Comanche and their allies in which the raiders often subsisted for months off the riches of Mexican haciendas and settlements. The basic weapon of the Indian warrior was the short, stout bow, designed for use on horseback and deadly, but only at short range. Guns were usually in short supply and ammunition scarce for Native warriors.[35]


The people of the Great Plains have been found to be the tallest people in the world during the late 19th century, based on 21st century analysis of data (originally) collected by Franz Boas for the World Columbian Exposition. This information is significant to anthropometric historians, who usually equate the height of populations with their overall health and standard of living.[36]

See also


  1. 1 2 3 4 "Preamble." Constitution of the Pawnee Nation of Oklahoma. Retrieved 5 Dec 2012.
  2. Hamalainen, Pekka (2008). The Comanche Empire. Yale University Press. pp. 37–38. ISBN 978-0-300-12654-9.
  3. Winship, George Parker (ed and trans), The Journey of Coronado, 1540–1542, from the City of Mexico to the Grand Canyon of the Colorado and the Buffalo Plains of Texas. New York: A.S. Barnes & Company, 1904, 65, 112
  4. Hyde, George E. Red Cloud's Folks: A History of the Oglala Sioux Norman: University of Oklahoma Press, 1937, p. 160; Price, Catherine, The Oglala People, 1841-1879 Lincoln: University of Nebraska Press, pp. 13-16
  5. DeLay, Brian, The War of a Thousand Deserts. New Haven, CT: Yale University Press, 2008, pp. 116, 317-319, 327
  6. Strutin, Michal (1999). A Guide to Contemporary Plains Indians. Tucson: Southwest Parks and Monuments Association. pp. 9–11. Retrieved 27 April 2016.
  7. Brown, 1996: pp. 34-5; 1994 Mandelbaum, 1975, pp. 14-15; & Pettipas, 1994 p. 210. "A Description and Analysis of Sacrificial Stall Dancing: As Practiced by the Plains Cree and Saulteaux of the Pasqua Reserve, Saskatchewan, in their Contemporary Rain Dance Ceremonies" by Randall J. Brown, Master thesis, University of Manitoba, Winnipeg, 1996. Mandelbaum, David G. (1979). The Plains Cree: An ethnographic, historical and comparative study. Canadian Plains Studies No. 9. Regina: Canadian Plains Research Center. Pettipas, Katherine. (1994). "Serving the ties that bind: Government repression of Indigenous religious ceremonies on the prairies." Winnipeg: University of Manitoba Press.
  8. Sun Dance traditions. 26 January 2013
  9. Schilling, Vincent (2014-10-28). "Our Brothers and Sisters: 5 Sacred Animals and What They Mean in Native Cultures". Indian Country Today Media Retrieved 2016-02-27.
  10. 1 2 3 Wishart, David J. "Native American Gender Roles." Encyclopedia of the Great Plains. Retrieved 15 Oct 2013.
  11. Price 19
  12. "Traditional Vs Progressive « Speak Without Interruption". Retrieved 10 September 2015.
  13. Sides, Hampton. Blood and Thunder: An Epic of the American West New York: Doubleday, 2006, p. 34
  14. Haines, Francis. "The Northward Spread of Horses among the Plains Indians. American Anthropologist, Vol 40, No. 3 (1988), 429
  15. Haines, 429–431
  16. Bolton, Herbert Eugene. Spanish Exploration in the Southwest, 1542–1706. Whitefish, MT: Kessinger Publishing, 2007 (reprint), 296, 315; Haines, 432
  17. Haines, 429–437
  18. Hamalainen, Pekka, "The Rise and Fall of Plains Indian Horse Culture." Journal of American History, Vol 90, No. 3, 3–4.
  19. Hamalainen, 7–8
  20. Osborn, Alan J. "Ecological Aspects of Equestrian Adaptation in Aboriginal North America." American Anthropologist, Nol. 85, No. 3 (Sept 1983), 566
  21. Hamalainen, 10–15
  22. Hamalainen, 20–21
  23. "Hunting Buffalo". The Walters Art Museum.
  24. 1 2 Moulton, M (1995). Wildlife issues in a changing world, 2nd edition. CRC Press.
  25. Smits, David D. (1994). "The Frontier Army and the Destruction of the Buffalo: 1865-1883". The Western Historical Quarterly. Western Historical Quarterly, Utah State University on behalf of The Western History Association. 25 (3): 112–338. JSTOR 971110. PDF:
  26. 1 2 Records, Laban (March 1995). Cherokee Outlet Cowboy: Recollections of Laban S. Records. Norman, Oklahoma: University of Oklahoma Press. ISBN 978-0-8061-2694-4.
  27. Bergman, Brian (2004-02-16). "Bison Back from Brink of Extinction". Maclean's. Retrieved 2008-03-14. For the sake of lasting peace, let them kill, skin and sell until the buffaloes are exterminated.
  28. Drass, Ricard R. "Corn, Beans, and Squash: Cultivated Plants and Changing Economies of the Late Prehistoric Villagers on the Plains of Oklahoma and Northwest Texas" Plains Anthropologist, Vol 53 No. 205 (Feb 2008), p. 12; "Prunus Americana", accessed 12 Dec 2012
  29. Drass, p. 12
  30. Schneider, Fred "Prehistoric Horticulture in the Northeastern Plains." Plains Anthropologist, 47 (180), 2002, pp. 33-50
  31. Winship, George Parker (Ed. and Translator) The Journey of Coronado, 1540-1542, from the City of Mexico to the Grand Canyon of the Colorado and the Buffalo Plains of Texas, Kansas, and Nebraska, As Told by Himself and his Followers. New York: A.S. Barnes & Co, 1904
  32. John, Elizabeth A. H. Storms Brewed in Other Men's Worlds Lincoln: University of Nebraska Press, 1975, p. 154
  33. Ambrose, Stephen Crazy Horse and Custer New York: Anchor Books, 1975, p. 12.
  34. Ambrose, p. 66
  35. Ambrose, p. 243
  36. "Standing Tall: Plains Indians Enjoyed Height, Health Advantage", Jeff Grabmeier, Ohio State

Further reading

  • Berlo, Janet Catherine; et al. (1998). Native paths: American Indian art from the collection of Charles and Valerie Diker. New York: The Metropolitan Museum of Art. ISBN 9780870998560. 
  • Carlson, Paul H. (1998) The Plains Indians. College Station: Texas A&M University Press. ISBN 0-89096-828-4
  • Keyser, James D; Michael Klassen (2001), Plains Indian Rock Art, Univ. of Washington Press, ISBN 029598094X  Cite uses deprecated parameter |coauthor= (help)
  • Lowie, Robert Harry; Raymond J. DeMallie (1982), Indians of the Plains, University of Nebraska Press, ISBN 0-8032-2858-9  Cite uses deprecated parameter |coauthor= (help)
  • Marker, Sherry (2003), Plains Indian Wars, Facts On File, ISBN 0-8160-4931-9 
  • Ronald Peter, Koch (1988), Dress Clothing of the Plains Indians, University of Oklahoma Press, ISBN 0-8061-2137-8 
  • Schuon, Frithjof (1990), The feathered sun: plains Indians in art and philosophy, World Wisdom Books, ISBN 0-941532-10-0 
  • Sturtevant, William C., general editor and Bruce G. Trigger, volume editor. Handbook of North American Indians: Northeast. Volume 15. Washington DC: Smithsonian Institution, 1978. ASIN B000NOYRRA.
  • Taylor, Colin E. (1994) The Plains Indians: A Cultural and Historical View of the North American Plains Tribes of the Pre-Reservation Period. Crescent. ISBN 0-517-14250-3.

External links

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