Problem: 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.

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.  The Spanish explorer Francisco Vasquez 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." 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. 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.

What were the differences between men and women in their culture?

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Problem: John Griffith "Jack" London (born John Griffith Chaney; January 12, 1876 - November 22, 1916) was an American novelist, journalist, and social activist. A pioneer in the world of commercial magazine fiction, he was one of the first writers to become a worldwide celebrity and earn a large fortune from writing. He was also an innovator in the genre that would later become known as science fiction.

London wrote from a socialist viewpoint, which is evident in his novel The Iron Heel. Neither a theorist nor an intellectual socialist, London's socialism grew out of his life experience. As London explained in his essay, "How I Became a Socialist", his views were influenced by his experience with people at the bottom of the social pit. His optimism and individualism faded, and he vowed never to do more hard physical work than necessary. He wrote that his individualism was hammered out of him, and he was politically reborn. He often closed his letters "Yours for the Revolution."  London joined the Socialist Labor Party in April 1896. In the same year, the San Francisco Chronicle published a story about the twenty-year-old London giving nightly speeches in Oakland's City Hall Park, an activity he was arrested for a year later. In 1901, he left the Socialist Labor Party and joined the new Socialist Party of America. He ran unsuccessfully as the high-profile Socialist candidate for mayor of Oakland in 1901 (receiving 245 votes) and 1905 (improving to 981 votes), toured the country lecturing on socialism in 1906, and published two collections of essays about socialism: The War of the Classes (1905) and Revolution, and other Essays (1906).  Stasz notes that "London regarded the Wobblies as a welcome addition to the Socialist cause, although he never joined them in going so far as to recommend sabotage." Stasz mentions a personal meeting between London and Big Bill Haywood in 1912.  In his late (1913) book The Cruise of the Snark, London writes about appeals to him for membership of the Snark's crew from office workers and other "toilers" who longed for escape from the cities, and of being cheated by workmen.  In his Glen Ellen ranch years, London felt some ambivalence toward socialism and complained about the "inefficient Italian labourers" in his employ. In 1916, he resigned from the Glen Ellen chapter of the Socialist Party, but stated emphatically he did so "because of its lack of fire and fight, and its loss of emphasis on the class struggle." In an unflattering portrait of London's ranch days, California cultural historian Kevin Starr refers to this period as "post-socialist" and says "... by 1911 ... London was more bored by the class struggle than he cared to admit."

Are there any other interesting aspects about this article?

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by 1911 ... London was more bored by the class struggle than he cared to admit."