Cheyenne Bodie Quotes

Hellooo.” I held out my arm. “An amethyst woman with blue hair is telling you this.” She reached out and scraped her short nails over my arm. I snatched my arm back. “Ow.” Not body makeup.” She frowned and peered at the roots of my hair. “A good die-job or you’ve really got blue hair.” For now,” I said. “I’m half Drow.” She raised an eyebrow. Dark Elves.” Uh-huhhhh.” During the day I look normal, like you.” With an amused look she held up her arm, showing her dark, golden skin. “You’re Kenyan and Puerto Rican?

The bloodthirsty killers were the men who gunned down the Cheyenne children and women, then returned to mutilate the bodies and set the village on fire.

He did not waste time greeting her, but fell upon her at once with a vicious snarl. With his powerful jaws he tore at her, pulled her apart. He ripped open her guts and they spilled with a rank smell across the broken road surface. He tore off her leg and threw it into the darkness like so much poisoned meat. The pain was intense, but she could not complain or fight him off. She lacked the energy to even raise her head. He tore and bit and ripped her apart and she could only experience it passively, as if from some remove. Somehow she knew that he wasn’t killing her. That he was saving her. When he was done, when all the silver was torn out of her body and cast away from her, she breathed a little easier, and then she sank into a fitful sleep. He stood watch over her throughout the night, occasionally howling as the moon rode its arc across the night sky. Occasionally he would lick her face, her ears, to wake her up, to keep her from fading out of existence altogether. Once when he could not wake her he grabbed her by the back of the neck and shook her violently until her eyes cracked open and her tongue leapt from her mouth and she croaked out a whine of outrage.

In the Cheyenne language, the word for home is 'Enovo,' which means 'you are home.' Not 'your home.' 'You are home': which could mean falling asleep on the couch at your grandmother's or sitting at the table of your auntie while she cooks or returning to the land your family takes care of or speaking your community's language. 'You are home' defines a system of relationships between humans, and between humans and their built environment and the web of life. A sense of well-being comes with a shared language, shared purpose, and common cause, a political community that stretches beyond the concept of nation with its vocabulary of rights. It is a consciousness of balance and happiness that is reflected in the very chemistry of our bodies.

She leaned in and hugged me. “I know. Thanks. I love you, too. And for the record, Cheyenne and Landon are soul mates and if they don’t end up together, I want you to find a poltergeist to haunt the Easton Heights writers.” She pulled back, smiling at me, then reaching out to ruffle Lend’s hair. “Take care of each other, you two obnoxious kids.” Then, throwing her shoulders back and staring straight forward, she walked through the gate. I watched, dreading seeing her turn into dust or something, but gasped in relief and joy as her ruined, unnaturally preserved body blossomed into something new, something strong and proud and undeniably alive. She turned back, just once, and although she was nearly unrecognizable, I could see our Arianna in her smile that managed to maintain its trademark ironic twist. “I’m going to miss her,” I said. “What?” Lend shouted. “I said, I’m going to miss her!” “I can’t hear you! I’m going to miss her!

A cavalry of sweaty but righteous blond gods chased pesky, unkempt people across an annoyingly leaky Mexican border. A grimy cowboy with a headdress of scrawny vultures lay facedown in fiery sands at the end of a trail of his own groveling claw marks, body flattened like a roadkill, his back a pincushion of Apache arrows. He rose and shook his head as if he had merely walked into a doorknob. Never mind John Wayne and his vultures and an “Oregon Trail” lined with the Mesozoic buttes of the Southwest, where the movies were filmed, or the Indians who were supposed to be northern plains Cheyenne but actually were Navajo extras in costume department Sioux war bonnets saying mischievous, naughty things in Navajo, a language neither filmmaker nor audience understood anyway, but which the interpreter onscreen translated as soberly as his forked tongue could manage, “Well give you three cents an acre.” Never mind the ecologically incorrect arctic loon cries on the soundtrack. I loved that desert.

The bloodthirsty killers were the men who gunned down the Cheyenne children and women, then returned to mutilate the bodies and set the village on fire. Chief Black Kettle and his people had already signed for peace.” “The newspapers at home never tell that side of the story.” “Maybe they should.

To supply a column of this size, in the depth of winter, was a problem demanding most careful consideration. There was a train of one hundred and sixty-eight wagons and seven ambulances, with two hundred and nineteen drivers and attendants; and a pack-train of four hundred mules cared for by sixty-five expert packers, to follow after the cavalry whenever it should cut loose from the main body. No finer, cleaner-cut expedition was ever known in the annals of the Regular Army.

No matter how your body and brain responded, what happened wasn’t your fault. If you fought with everything you had but were still overpowered, that’s not your fault. If you tried to run away but couldn’t, that’s not your fault. If fighting or fleeing didn’t seem like safe options, that’s not your fault. If your automatic survival response was to comply and attempt to please, that’s not your fault.

Late in November, he suddenly appeared at Fort Lyon with the 3rd Colorado and other units and announced his intention to attack Black Kettle. Several officers remonstrated, declaring that the Cheyennes had been led to understand that they were prisoners of war. Chivington responded, as one of the protesters recalled, that “he believed it to be right and honorable to use any means under God’s heaven to kill Indians that would kill women and children, and ‘damn any man that was in sympathy with Indians.’“ On November 29, 1864, Chivington methodically deployed his command, about 700 strong with four howitzers, around Black Kettle’s village. The chief, shouting reassurances to his alarmed people, ran up an American flag and a white flag over his tepee. Then the troops opened fire and charged. The Indians fled in panic in all directions. Only one pocket of resistance formed, and that was speedily eliminated. Chivington had made clear his wish that prisoners not be taken, and a massacre followed as the soldiers indiscriminately shot down men, women, and children. Interpreter John Smith later testified: “They were scalped, their brains knocked out; the men used their knives, ripped open women, clubbed little children, knocked them in the head with their guns, beat their brains out, mutilated their bodies in every sense of the word.” Two hundred Cheyennes, two-thirds of them women and children, perished. Nine chiefs died, but Black Kettle made good his escape. As

Please, don’t,” Cheyenne begged against the cloth, her body strangely disconnected. She could feel herself going under again, leaving Gram at their mercy.