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Scary Good: IMDb's Guide to Horror Can't get enough of movies and television shows that scare up a good fright? Live Facebook Q&A With 'Mother's Day' Director Garry Marshall Join us for a live Facebook Q&A with Mother's Day director Garry Marshall on Monday, April 25, beginning at 4 p.m. The album was recorded, mixed, and mastered by Defeater guitarist Jay Maas (Ceremony, Title Fight) at Getaway Recording. The Ghost Dance was a message of end times to Gray Hair's people: the dead would soon return, and the intruding White people would be annihilated. It's that time of year with Halloween approaching that we start thinking of all things haunted. The nearby lead mine was the primary local employer until lead waste from the adjacent slagheap began to sprinkle the town with toxic dust.
This neighborhood near the Niagara River became notorious in the 1970s and 80s for toxic waste dumped by the nearby Hooker Chemical plant. In the 19th and early 20th centuries Rodney was a prosperous port on the Mississippi River. Since it sits underneath the runways of Los Angeles International Airport, this may be the noisiest ghost town in America.
Containing some of the last remnants of a World War II POW camp in North America, Camp Hearne once housed German prisoners from Rommel's Africa Corps.
In the months following the Japanese attack on Pearl Harbor on December 7, 1941, the West Coast of America was in a frenzy over a possible attack on the mainland. While the town is occupied by a few hardy souls, there are abandoned mine heads on the outskirts of town and an old-fashioned Boot Hill cemetery. Along Route 50 in central Nevada, known as the Loneliest Road in America, there are many ghost towns to visit. Award-winning travel writers Larissa and Michael Milne sold everything to travel around the world in 2011 and have been global nomads ever since with no fixed address. The Ghost Dance movement was a manifestation of Native Americans' fear, anger, and hope regarding the onslaught of white invaders, U.S.
The indigenous peoples of North America had been decimated, subjugated, and imprisoned on reservations. By the 1880s, the federal government had managed to detain nearly all of the Indians on reservations, usually on land so poor that white men had no use for it.
All hope of defeating the United States militarily was gone, poverty was endemic, and assimilation into the dominant culture was the policy of the federal government.
In order to hasten those auspicious events, Indians were instructed to perform certain round dances at night.
Wodziwob's teachings soon spread westward among Indian groups living in California and Oregon, among them the Klamath, Miwok, Modoc, and Yurok. After a few years, the Northern Paiute Ghost Dancers became disillusioned, since Wodziwob’s prophecies did not come true, and they gave up the dance. Wovoka reportedly was taken into the spirit world, where he saw dead ancestors alive and well and saw all natives being taken up into the sky.
He also claimed that he received instructions from God that by dancing the Round Dance continuously, the dream would become a reality and the participants would enjoy the new Earth. The vision itself emphasized cooperation with whites in this world and equality with them in the next. His first source, tribal mysticism, drew upon the Northern Paiute Wodziwob who had prophesied in 1870. Wovoka's second source, his Christian education, added the concept of a supreme being, and validation for the resurrection of natives.
He was a charismatic speaker and influenced Native Americans to perform rituals and dance to prepare for the World's end. The effect on the local residents' health spearheaded the environmental Superfund cleanup program in the US. Surfridge was a housing development in the 1920s that took advantage of a glorious view overlooking the Pacific Ocean.

Behind barbed wire fences visitors can still see the remnants of homes, a filling station and a roadside motel. The temporary barracks were removed after the war but concrete foundations peek out through the brush, along with rows of fire hydrants standing sentinel in the parched grass field.
One of the responses was to round up all people of Japanese descent, many of whom were American citizens, and ship them off to "relocation centers" in the heartland.
That cemetery filled up quickly as over 70 residents died from shootings before one met the hereafter naturally. Most of them are former mining towns that were abandoned when the underground riches ran dry.
You can follow their adventure and pick up valuable travel tips on their blog at Changes in Longitude. The handouts of rations and supplies that had been guaranteed them by the treaties were of poor quality, if they arrived at all.
It was initiated by Wodziwob (Gray Hair), a Northern Paiute Indian, as a result of his visionary experiences in the late 1860s. Wodziwob’s vision said that tribal Indian life would soon return, that the dead would come back to life, and that the animals the Indians had traditionally hunted — importantly, the buffalo — would be restored. However, other groups to which the movement had spread continued to perform it to some degree. Wovoka, a Paiute shaman (medicine man) who had participated in the Ghost Dance of 1870, became ill with a fever late in 1888 and experienced a vision that provided part of the basis for the new Ghost Dance. The earth swallowed up all whites, and all dead Indians were resurrected to enjoy a world free of their conquerors. Salvation was not to be passively awaited, but welcomed by a regime of ritual dancing and upright moral conduct.
Wovoka believed that if he complied, he and other Indians would be rewarded in the new life. He urged his followers to dance in circles, already a tradition in the Great Basin area, while singing religious songs. Drawing on the Bible, Wovoka incorporated the story of Jesus, the messiah who had come to live on earth to spread the message of peace and love to the white man, and the resurrection of believers. His message of a new golden age was received with enthusiasm, and it spread quickly among the Great Basin and Great Plains tribes. The movement preached unity among tribes — even those that were once enemies — and a revival of Indian customs that were threatened by the civilization of European peoples. The Ghost Dance, they claimed, brought about renewal of native society and decline in the influence of the whites. This had a huge effect on Native Americans all over the united States, festivities.The 1890 Ghost Dance spread primarily to tribes who lived east of those influenced by the Ghost Dance of 1870, never reaching western Oregon.
Driving through Picher's deserted streets it feels as though everyday life was interrupted for an air raid drill: the abandoned school mascot -- the gorilla -- forlornly oversees empty homes, churches and storefronts.
The houses were torn down, but remnants of the neighborhood still remain; weed-riddled sidewalks to nowhere provide an eerie remembrance of a once thriving suburb. Its location right on I-90 makes it one of the more accessible of America's ghost towns, well that is if you happen to be driving in this remote spot. The aerial tramway resembling a ski-lift that carried ore from underground still floats eerily over the town, with rusty buckets dangling precariously in the wind. By 1890, conditions were so bad on the reservations, with starvation conditions existing in many places, that the situation was ripe for a major movement to rise among the Indians. He told of having traveled, in a trance, to another world, where he was informed that an Indian renaissance was at hand, and declared that Indians could create a new paradise by performing a series of rituals. As the movement spread it evolved; the Earth Lodge religion and the Big Head religion were among the offshoots. While cutting wood in the Pine Grove hills — during the solar eclipse of January 1, 1889 — he received a revelation. A central doctrine of the Ghost Dance, as preached by Wovoka, involved reuniting the living and the dead.

Wovoka also discouraged the practice of mourning — the dead would soon be resurrected — demanding instead the performance of prayers, meditation, chanting, and especially dancing. Many tribes sent delegates to visit Wovoka, hear his message, and receive instructions for the dance.
Among the Plains tribes, the Ghost Dance of 1890 was a factor in the last clash with the U.S. With the advent of jet engines the runways needed to be expanded and Surfridge was history, its residents dispersed.
There are several intact wooden buildings and coils of rusted barbed wire eerily snaking its way through the camp.
Ghost Dance was the term Plains Indians applied to the new ritual; Paiutes, from which it sprang, simply called it by their traditional name, Round Dance.
By 1870, Indian circumstances were at a low ebb; in the wake of the Civil War, the United States had resolutely fought to control Indian life, culture, and self-determination. The return of the dead would be accompanied by a glorious return of traditional Indian culture. In his thirties, Wovoka began to piece together a religion from diverse cultural and religious doctrines into what would be called the Ghost Dance religion of 1890. Throughout the year 1890, the Ghost Dance was performed, stimulating anticipation of a return of the old ways. In an odd twist the streets remain so savvy airline passengers will notice it if they look the window. Particularly chilling are documentation of Nazi terrorism within the prisoners' ranks, including the murder of one ambivalent German, whose ghost is said to still haunt the camp. The site is now an unstaffed unit of the National Park Service; its remote location and bleak location conjure up the spirits of its former involuntary residents.
The Indians had been driven from place to place, many losing their traditional lands and suffering from starvation and disease. While in a trance, Gray Hair learned that a ruler was coming with all the spirits of the dead. You better hurry to see this one, last time we checked they were ripping the old roads out to restore the dunes to their natural state. He would change earth into paradise, bring eternal life, and eliminate all distinctions between races. Preparation for this event entailed dancing with only short rests, bathing daily, and decorating oneself with red, black, and white paint. In these Ghost Dance dreams, many people met and talked with dead relatives who were on their way back to join the living. A modified version of the Ghost Dance known as the Earth Lodge Cult developed in north-central California among the Wintun and Hill Patwin tribes. The Earth Lodge Cult emphasized the end of the world more than the return of the dead (see Millenarian Movements). The dances were held in semisubterranean structures to protect the cult's members from the holocaust that would occur at world's end.
This cult consisted of dreamers inspired by the Christian God, who taught the revelations of their dreams and preached a highly moralistic code. They abandoned the idea of the impending end of the world and emphasized teachings about the afterlife and a supreme being.
Modified forms of the Bole-Maru religion are still practiced by  contemporary Pomo and Patwin peoples in north-central California.
It was introduced in the 1870s by a man named Yetcit, who taught that all the Native Americans would die if they did not become involved. The Tillamook who participated in the Ghost Dance believed that if they danced they would live, their dead relatives would return, and whatever they wished for while dancing would appear the next morning.

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