Question: Terence Kemp McKenna (November 16, 1946 - April 3, 2000) was an American ethnobotanist, mystic, psychonaut, lecturer, author, and an advocate for the responsible use of naturally occurring psychedelic plants. He spoke and wrote about a variety of subjects, including psychedelic drugs, plant-based entheogens, shamanism, metaphysics, alchemy, language, philosophy, culture, technology, environmentalism, and the theoretical origins of human consciousness. He was called the "Timothy Leary of the '90s", "one of the leading authorities on the ontological foundations of shamanism", and the "intellectual voice of rave culture". McKenna formulated a concept about the nature of time based on fractal patterns he claimed to have discovered in the I Ching, which he called novelty theory, proposing this predicted the end of time in the year 2012.

In 1965, McKenna enrolled in the University of California, Berkeley and was accepted into the Tussman Experimental College. In 1967, while in college, he discovered and began studying shamanism through the study of Tibetan folk religion. That same year, which he called his "opium and kabbala phase" he traveled to Jerusalem, where he met Kathleen Harrison, who would later become his wife.  In 1969, McKenna traveled to Nepal led by his interest in Tibetan painting and hallucinogenic shamanism. He sought out shaman of the Bon tradition, which predated Tibetan Buddhism, trying to learn more about the shamanic use of visionary plants. During his time there, he also studied the Tibetan language and worked as a hashish smuggler, until "one of his Bombay-to-Aspen shipments fell into the hands of U. S. Customs." He then wandered through southeast Asia viewing ruins, and spent time as a professional butterfly collector in Indonesia.  After the partial completion of his studies, and his mother's death from cancer in 1971, McKenna, his brother Dennis, and three friends traveled to the Colombian Amazon in search of oo-koo-he, a plant preparation containing dimethyltryptamine (DMT).  Instead of oo-koo-he they found fields full of gigantic Psilocybe cubensis mushrooms, which became the new focus of the expedition. In La Chorrera, at the urging of his brother, McKenna was the subject of a psychedelic experiment in which the brothers attempted to bond harmine (harmine is another psychedelic compound they used synergistically with the mushrooms) with their own neural DNA, through the use of a set specific vocal techniques. They hypothesised this would give them access to the collective memory of the human species, and would manifest the alchemists' Philosopher's Stone which they viewed as a "hyperdimensional union of spirit and matter". McKenna claimed the experiment put him in contact with "Logos": an informative, divine voice he believed was universal to visionary religious experience. The voice's reputed revelations and his brother's simultaneous peculiar psychedelic experience prompted him to explore the structure of an early form of the I Ching, which led to his "Novelty Theory". During their stay in the Amazon, McKenna also became romantically involved with his interpreter, Ev.  In 1972, McKenna returned to U.C. Berkeley to finish his studies and in 1975, he graduated with a degree in ecology, shamanism, and conservation of natural resources. In the autumn of 1975, after parting with his girlfriend Ev earlier in the year, McKenna began a relationship with his future wife and the mother of his two children, Kathleen Harrison.  Soon after graduating, McKenna and Dennis published a book inspired by their Amazon experiences, The Invisible Landscape: Mind, Hallucinogens and the I Ching. The brothers' experiences in the Amazon would later be the main focus of McKenna's book True Hallucinations, published in 1993. McKenna also began lecturing locally around Berkeley and started appearing on some underground radio stations.

Using a quote from the above article, answer the following question: Where did he study?
HHHHHH
Answer: the University of California,


Question: The Blackfoot Confederacy, Niitsitapi or Siksikaitsitapi (nitmowmeko, meaning "the people" or "Blackfoot-speaking real people") is a historic collective name for the four bands that make up the Blackfoot or Blackfeet people: three First Nation band governments in the provinces of Saskatchewan, Alberta, and British Columbia, and one federally recognized Native American tribe in Montana, United States. The Siksika ("Blackfoot"), the Kainai or Kainah ("Blood"), and the Northern Piegan or Peigan or Piikani ("Apa'tosee" or "Poor Robes") reside in Canada; the Southern Piegan/Piegan Blackfeet ("Amskapi Piikani" or Pikuni) are located in the United States, where they are also known as the Blackfeet Nation. In modern use, the term is sometimes used only for the three First Nations in Canada. Historically, the member peoples of the Confederacy were nomadic bison hunters and trout fishermen, who ranged across large areas of the northern Great Plains of western North America, specifically the semi-arid shortgrass prairie ecological region.

The Niitsitapi main source of food on the plains was the American bison (buffalo), the largest mammal in North America, standing about 6 1/2 feet (2.0 m) tall and weighing up to 2,000 pounds (910 kg). Before the introduction of horses, the Niitsitapi needed other ways to get in range. The buffalo jump was one of the most common ways. The hunters would round up the buffalo into V-shaped pens, and drive them over a cliff (they hunted pronghorn antelopes in the same way). Afterwords the hunters would go to the bottom and take as much meat as they could carry back to camp. They also used camouflage for hunting. The hunters would take buffalo skins from previous hunting trips and drape them over their bodies to blend in and mask their scent. By subtle moves, the hunters could get close to the herd. When close enough, the hunters would attack with arrows or spears to kill wounded animals.  The people used virtually all parts of the body and skin. The women prepared the meat for food: by boiling, roasting or drying for jerky. This processed it to last a long time without spoiling, and they depended on bison meat to get through the winters. The winters were long, harsh, and cold due to the lack of trees in the Plains, so people stockpiled meat in summer. As a ritual, hunters often ate the bison heart minutes after the kill. The women tanned and prepared the skins to cover the tepees. These were made of log poles, with the skins draped over it. The tepee remained warm in the winter and cool in the summer, and was a great shield against the wind.  The women also made clothing from the skins, such as robes and moccasins, and made soap from the fat. Both men and women made utensils, sewing needles and tools from the bones, using tendon for fastening and binding. The stomach and bladder were cleaned and prepared for use for storing liquids. Dried bison dung was fuel for the fires. The Niitsitapi considered the animal sacred and integral to their lives.

Using a quote from the above article, answer the following question: what was the importance and uses of bison?
HHHHHH
Answer:
The Niitsitapi considered the animal sacred and integral to their lives.