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Full Download PDF of Solution Manual For Human Challenge, The: Managing Yourself and Others in Organizations, 7/E 7th Edition: 0130859559 All Chapter
Full Download PDF of Solution Manual For Human Challenge, The: Managing Yourself and Others in Organizations, 7/E 7th Edition: 0130859559 All Chapter
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I. HUMAN RELATIONS.
1. Fundamentals of Human Relations.
2. Emotional Intelligence: Intrapersonal and Interpersonal Components.
II. DEVELOPING PROFESSIONALLY.
3. Personal and Organizational Values.
4. Managing Yourself: Stress, Time, and Career Management.
5. Creativity, Innovation, and Entrepreneurial Thinking.
III. INTERACTING EFFECTIVELY WITH OTHERS.
6. Communicating in the Workplace.
7. Motivation.
8. Orientation, Training, and Development.
9. Appraisals, Promotions, and Dismissals.
10. Conflict Management and Negotiations.
11. Leadership.
12. Group and Team Dynamics.
IV. CONTEMPORARY ISSUES.
13. Intercultural Relations.
14. Workplace Issues.
15. Organized Employee Relations.
16. Managing Change.
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After this prayer, Wolf Plume enacted a sham battle—a night attack he had
made on a hostile camp. He built a miniature lodge of branches; he showed how
he entered the tepee of an enemy and took two scalps.
Then Big Beaver came forward with his sister and said:
“Hear, men and women, for what I speak is true. In the winter-moon I went with
Two Eagles on a visit to the Crow Indians. We crossed the Yellowstone River on
the ice and my partner was drowned. I thought my time to die had also come.
But I made a vow to the Sun—if I ever came out of [314]that danger alive, my
sister would come forward with me and take one of the sacred tongues at the
next Sun Dance.”
Then his sister held up a tongue and prayed to the Sun; while Big Beaver
announced that he gave his saddle horse and its equipment to Spotted Eagle,
the medicine man, and asked him to pray for him.
Then a woman aroused the interest of all by singing a mourning song to her
dead lover, saying:
Shortly after this, the woman committed suicide by jumping from a cliff in view of
the people of her camp.
In former days, when the Indians were free, there was self-torture at the Sun
Dance, by warriors who had made vows to the Sun in time of peril. Slits were cut
on both sides of the breast and sticks were inserted under the muscles. By
means of rawhide ropes hanging from the center pole and fastened to these
sticks, the warriors danced before the people, amid the beating of drums and
applause of the spectators, until the sticks were torn loose from the flesh. Many
of these warriors did not live long after the torture. It was believed they gave
themselves to the Sun and the Sun took them.
Then the men’s societies, the All-Brave-Dogs, Pigeons, and Mosquitoes, gave
their rituals and dances; and their members told of brave deeds in war. They
also gave war dances and counted “coups,” accompanied by the beating of
drums and of rattles on a rawhide; they had a feast and [315]passed around a
Medicine Pipe for every one to smoke and pray.
On the last day of the Sun Dance, when the time had come for the tribe to break
camp and separate, Mad Wolf stood before the people. He spoke to them in a
strong voice so that all could hear, saying:
“Hear, my children, for I speak to you with a good heart. It does us all good to come
together once every year for the Sun Dance. We have smoked the Medicine Pipe and
the rising smoke has carried away all of our bad feelings. Some have fulfilled their
vows and others made presents to the Sun. The old people have fasted and prayed
and now feel better in their hearts. The young men have heard the wise counsels of
our chiefs, and young girls have seen the medicine women who fast and pray, because
their lives are pure and they are good to every one.
“The Sun is our father. He is kind. He covers the trees with leaves and makes the
grass green in the spring. He also gave the Indians good hearts, that they might be
kind and help each other.
“The grass is now long and the sun is warm over the prairie; but the cold and frost of
winter, with its deep snows and biting winds will soon come; and I know not where our
women and children will get their food.
“We are not moving; we are just standing still. The buffalo are all gone, the antelope
and the rest of the game also. The white men continue to drive us towards the setting
sun; but now the Rocky Mountains face us like a wall, and we can go no farther. I do
not care for myself; I shall soon go to the Great Spirit. But I am anxious for our little
children; I know not what will become of them.
“You have all heard of our Great Father (President of the United States), who calls us
his red children. He is the only one upon whom we can depend. Now, you must look to
him, [316]as in the past we looked to the Sun God. My children, you must obey his laws
and give heed to his advice. He lives far away toward the rising sun. I shake hands
with him now, for our hearts feel warm toward him.
“Prepare to return to your homes and to care for your horses and cattle. Look after
them well and send your children to school. If they learn the language of the white
men, they will be a great help to us; for the way of the white man is now on top.
“My children, I shake hands with all of you. I want you to feel the sunshine of joy in
your hearts and to have no trouble. What I speak with my mouth, I feel in my heart.
Farewell!”
Early on the following morning, Running Crane and his bands of Indians took
down their lodges and started south. Then Mad Wolf with his followers departed
for the north. The great tribal camp melted quickly away; and I was left alone on
the prairie.
The golden rays of the rising sun shone over the rounded uplands with their long
grass-covered slopes and wide valleys; upon the giant peaks of the Rockies with
towering precipices, dark forests and everlasting snow. Many birds were singing,
meadow-larks, white-crowns, and thrushes. The west wind bore the scent of
pine and cedar from the mountains, the fragrance of prairie wild flowers and
sweet grass. I took a last look at the broad plain with its great circle of deserted
lodge-fires; and turned my face toward the rising sun. That was the last I ever
saw of Mad Wolf, my Indian father. He soon went over the Wolf Trail to the
ghostly Sand Hills. And now all that old generation of Indians have followed him.
THE END
[317]
[319]
This robe is now in the Indian collection of the American Museum of Natural History, New
1
York City. ↑
[Contents]
APPENDIX
MEDICINAL AND USEFUL PLANTS OF THE
BLACKFOOT INDIANS 1
By WALTER McCLINTOCK
The following collection of herbs and plants with their Indian names,
uses, and methods of preparation by the Blackfoot, is deposited in
the Carnegie Museum of Pittsburgh. The specimens were identified
by Mr. O. E. Jennings, Curator of Botany in the Museum and
Professor of Botany in the University of Pittsburgh.
[Contents]
Ek-siso-ke. Sharp Vine. Bear Grass. Yucca glauca. The roots were
boiled in water and used as a tonic for falling hair. The Blackfoot
thought there was no better remedy than the Ek-siso-ke for breaks
and sprains. The roots were grated and placed in boiling water. The
inflammation was reduced by holding the injured member in the
rising steam. The roots were also placed upon cuts to stop bleeding
and to allay inflammation.
Tobacco
[Contents]
[Contents]
[Contents]
4. Perfumes
Katoya. Sweet Pine. Balsam Fir. Abies lasiocarpa. The leaves had a
delightful odor when confined in a buckskin bag. Sweet Pine was
also mixed with grease in making hair oil to add fragrance.
Mat-o-at-sim. Perfumed Plant. Rayless Camomile, Oregon Dog-
Root, Dog Fennel. Matricaria matricarioides. The blossoms were
dried and used for perfumery.
[Contents]
[Contents]
INDEX
Adder’s-tongue, 6.
Agoseris, 184.
Aster, 248.
Basket Grass, 6.
Behind-the-Ears, 276.