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PRONGHORN MEADOWS RANCH Pronghorn Meadows Ranch is a commercial ranch situated in the ever so beautiful Big Valley and is run by the Robinson family who relocated from Trinity Meadows Ranch in New Hanover. Pronghorn Meadows deals primarily in the raising of livestock, equestrian trade and large scale sale of products. The ranch is enclosed within a thick forest and Mount Shann, giving rise to a breathtaking scenery for an immersive roleplay experience. The faction seeks to take in players who thrive in slice of life roleplay and has a basic knowledge regarding the activities done within a ranch land. We host a comfortable environment for players to delve into roleplay in the difficult terrain, facing the difficulties of running a ranch in the valley that is cluttered by predatory wild animals while also keeping the business afloat. If you are interested in joining the faction, these are the following roles which your character could be shaped into, they are not restricted to just one role; Rancher Horse Trainer Horse Breeder Cook Watchman Farmer Most of our recruitment is done in game but we understand timezones are tricky which is why you can arrange a meet either through our discord which will be linked below or by directly messaging me (.joziah on discord).

Little Creek Ranch is a small scale ranch situated in Big Valley, West Elizabeth county. It is named after the creek that cuts through the valley and helps feed the fertile pastures. The area itself is considered challenging due to the cold winters and the abundance of predators - wolves, grizzlies, and the occasional cougar make the region intimidating for settling & livestock rearing. Despite this and its comparable lack of infrastructure it sits on the only range-land north of the lower Montana river & west of the Dakota river, with close proximity to the town of Strawberry. Little Creek has had a history of being taken up and abandoned; from the challenges of the West Elizabeth insurrection that marred the county to the difficulty of life in such a climate. None the less any astute rancher would likely see the potential of the range-land - if fortune and determination could see them through the seasons in such a place. Under its current management the ranch is predominantly focused on the pasturing of cattle for beef commercially. Other ventures are possible to pursue in the realm of homesteading and modest business opportunities but cattle-ranching is the primary, driving, focus of Little Creek Ranch. What's your deal? How can I get involved?

The Holy Peak People (Naatomiistáko'p) Origins The Sacred Mountain Makoyi are a recently formed band comprised of various Makoyi misfits, outcasts, and outliers. It was originally founded by exiles from Secret Lake, but it's membership is now much more diverse. Due to extreme circumstances, a handful of exiles of the Lake people were forced to band together for survival. They settled along the Owanjila fleeing Secret Lake persecution. It was nearby on Mount Shann that they found a few people of a long-forgotten band of Elk Face people known as the Holy Peak people or Naatomiistáko'p. Numbering only a dozen or less, these people enlightened the exiles with their knowledge of Mount Shann and their history. They had avoided the reservations but had become dispersed in the surrounding areas along the way. Not having a chief for many decades. A band so small and isolated on Mount Shann that many younger Makoyi were not even aware of their existence. To the Makoyi at large, the area was regarded by many to be the realm of skinwalkers. The exiles used this to their advantage and began to court these people into joining their newly formed band, position what remained of these Holy Peak people against Secret Lake. They sought allies from every corner of the area: Other Makoyi, other natives, and even sometimes the odd white man. What were considered pale demons before by many were viewed less threatening than the the mad chief of Secret Lake and the aggression of their people Emboldened as their numbers began to swell, they began to head north beyond Colter breaking out various other Makoyi from reservations. Mainly targeting Rising Mountain reservations as this was the background of one of it's leaders, Crow Song. Wandering Elk Face people also made their way to the band's camps due to their affinity with the Holy Peak people. Due to their exiled status, and the Makoyi belief that any led by an exile is an exile themselves, the band is also referred to as Makoyóhkomaki or Bad Wolves. Crow Song and the others have thus embraced this identity in the face of these rising tensions. The Holy Peak People (Naatomiistáko'p as they likely appeared in the early 18th century) The Naatomiistáko'p, also known as the Holy Peak people, has it's origins in the early 1700s as the Makóyi expanded from Mount Hagen into Big Valley and ultimately to Mount Shann. Here, they began to distinguish themselves as the People of the Holy Mountain, marking a significant religious divergence from other Makóyi groups due to their reverence for Mount Shann, which over the course of generations they came to incorporate into their religious beliefs. Residing on Mount Shann for nearly two centuries, they adapted fiercely to the rugged terrains, with this adaptation permeating all facets of their culture—from hunting and gathering to their methods of warfare. Their societal evolution reflected their profound connection to the mountain, which they considered sacred. The aftermath of the Battle of Big Valley in 1876 marked a pivotal era of change for the Naatomiistáko'p. The intensified efforts to eliminate the Makóyi presence led to the merging of the Sacred Mountain Band with the remnants of the Makoyópowáóowahsin ("Rising Mountain") and Ponokáísski ("Elk Face") bands. Many of these band members were forcibly relocated to reservations, but a significant number fled to Mount Shann to evade the authorities. For decades, this band remained transient, moving frequently around the mountainous regions from Mount Hagen to the Montana River. Despite the isolation, the Naatomiistáko'p occasionally traded with the Ponokáísski and maintained connections with their cousins from the Rising Mountain. Even after the broader Makóyi Confederacy's surrender to the American military in 1891, the Sacred Mountain Band persevered. However, a brutal crackdown in 1896, driven by the broader conflicts involving other Makóyi bands, led to a forcible displacement from Mount Shann. The dispersed Naatomiistáko'p sought refuge among smaller, scattered bands or settled in the valleys below. Their history of integration, isolation, and subsequent diaspora renders the Naatomiistáko'p uniquely assimilated yet markedly isolationist and xenophobic, even towards other Makóyi. Their story is one of resilience and fierce independence, striving to maintain their unique cultural identity amidst changing landscapes. Modern Times (Naatomiistáko'p band encampment circa 1887) Recently, the Naatomiistáko'p band has fallen on extremely hard times. Due to the activities of other bands in the Confederacy, coupled with increased pressures from the United States government and the encroachment of settlers, they have been forced to reconsider their once isolationist stance. The early years of the 20th century have seen the band grappling with profound changes, pushing them towards a more assimilated and adaptable approach to survival. As the traditional lands of the Makóyi have been overrun and their resources depleted, the Sacred Mountain Band has started to engage more with the outside world. They are increasingly seen in nearby towns, trading not just in goods but in ideas and technologies that were once foreign to them. This engagement has brought electricity, firearms, and other modern conveniences into their lives, altering their daily existence and their long-held beliefs. In a turn toward the spiritual practices of other Plains Indians, the Naatomiistáko'p have embraced beliefs such as the Ghost Dance, hoping to invoke the spirits of ancestors to return the land to its original state before the arrival of Europeans. Intrigued by tales from other tribes, they have also begun to incorporate stories and beliefs surrounding Skinwalkers into their folklore, blending these new elements with their traditional veneration of Mount Shann. Religious syncretism has become a survival strategy, helping to bind the band together in the face of external pressures and internal divisions. These changes reflect a broader trend among the Naatomiistáko'p of adapting to and incorporating outside influences while trying to preserve the core of their identity. Some have even begun a slight turn towards Christian elements. Moreover, the band has opened its arms to other Makóyi from older, more traditional bands, including those exiled from the Secret Lake who are often referred to derogatorily as Makoyóohkomak, or "Bad Wolves." These individuals, once shunned for their perceived transgressions or failures, are now accepted as part of a broader effort to consolidate strength and unity. The integration of these Makóyi, with their varied experiences and skills, has injected new vitality into the band, helping them to navigate their evolving world. As they move into the 20th century, the Naatomiistáko'p find themselves at a crossroads, balancing between the preservation of their heritage and the inevitable march of progress. Their adaptation and resilience, tested by years of hardship and change, underscore their enduring spirit and determination to thrive despite the challenges of an increasingly modern landscape. The Sacred Mountain Band, once secluded and mysterious, now steps forward into a new era, hopeful yet cautious about the future they are shaping. Membership (Naatomiistáko'p band members circa 1895) Most members are expected to have origins from the Naatomiistáko'p of Mount Shann. However, due to the circumstances of this band and the greater Makóyi Confederacy at large, members from the other, far older historical bands of the Makóyi Ótapi’sin are also accepted. This extends to members of the Rising Mountain, Big Coyote, Elk Face and Secret Lake people, whose fates have intertwined through shared challenges and battles. Our doors are even open to the Makoyóohkomak, or "Bad Wolves," those exiled for past transgressions yet seeking redemption and unity in the face of adversity. Due to their circumstances, the Naatomiistáko'p have also been known to affiliate with Native warriors from other tribes whose own bands have been decimated by the relentless campaigns of the US Army. While traditionalist minority factions within the band disagree, the Band has even been known to adopt such Natives whom prove their loyalty. We maintain a cautious stance towards outsiders, recognizing the complex history we share with white settlers. To the more radical, these settlers are seen as invaders to be eradicated. To others, they are unwelcome guests that can be learned from. Regardless, white Europeans are not accepted on the whole, but there are rumours of extraordinary circumstances once in a generation. We'd like members to share our enthusiasm for what we're trying to portray. That is an eclectic band focused on survival, community building, and a shared cultural history. Members who wish to join the Naatomiistáko'p, and stand with us as guardians of Mount Shann and defenders of their fleeting way of life. Mission We aim to portray the remnants of a tribal band on cultural decline, distinctly different from the broader "Makóyi Ótapi’sin", which embodies the traditional, uncivilized, outlaw image of Plains Indians. Our representation is of a band more civilized and assimilated, and by extension open to coexistence. Our mission is to depict a band that, while facing cultural erosion, is simultaneously adapting to the influences of both white European settlers and other Plains Indian tribes. As the Naatomiistáko'p, we acknowledge the encroachment of European customs and technologies which weave through our daily lives, shaping our interactions and challenging our traditions. Yet, we also draw strength from our Native neighbors, adopting practices that resonate with our spiritual needs and enhance our resilience. Our band is markedly isolationist, keeping a wary distance from outsiders to protect what remains of our culture and sovereignty. Yet, fiercely militant in our defense, standing as vigilant guardians against any threats to our territory and people. We strive to strike a balance between embracing necessary changes for survival and fiercely resisting the dilution of our heritage. In this light, our portrayal is not just a story of decline but also one of adaptation and subtle resistance. We offer a narrative of a people who navigate the complex tides of history, culture, and identity, crafting a unique path forward in the face of an ever-evolving world. Story Prologue: The Gathering of the Exiles Characters JOIN THE DISCORD

Introduction Pronghorn Ranch stands at the western entrance to Big Valley, nestled in northern West Elizabeth County. Two decades past, it was a picturesque homestead. A stable grew into a stud farm, expanding with larger pens, a forge, a bunkhouse, and additional lodgings. Pronghorn has since alternated between cattle and horse ranching. The Valley cradled all manner of life. Ownership of Pronghorn Ranch has changed hands many times. Sold for profit to enterprising ranchers or relinquished due to economic hardship. The Pronghorn deed has thus passed down through the years—until now. The Reid family hails from Kansas, playing a part in its tumultuous pre-Civil War formation. Though they possessed a sizable parcel of land, it fractured among siblings upon the patriarch's passing. Difficulties beset them: rustlers, escaped Natives from the south, and the misfortune that cattle seemed to invite. Yet, like a pendulum, the land swung between extremes. Oil surveyors discovered vast seeps across the range. The siblings sold their holdings one by one, all except Ambrose Reid and his brother, Benjamin. Benjamin Reid met a tragic end, shot dead outside his home. Fear for his family eclipsed Ambrose's stubborn pride in holding onto the land. He resolved to sell and set his sights on Tahoma. ∗ ∗ ∗ Life on the ranch consists of hard labor. Most tasks are mundane: caring after livestock and the various repairs and upkeep required around the homestead. Still, there’s a sense of a close-knit community on the range, and no blood needs to be shared to form bonds of kinship with those that work the range.

The Wanžila Lakota "The old Lakota was wise. He knew that man's heart, away from nature, becomes hard; he knew that lack of respect for growing, living things soon led to lack of respect for humans too." - Chief Luther Standing Bear The Wanžila Lakota (bastardized as Owanjila Lakota) traditionally flourished in the lands of the Great Plains through Lake Owanjila as a semi-nomadic tribe. A majority of their lifestyle was centered around following the roaming buffalo herds of the plains and establishing their dwellings in close proximity. “Tatanka” as the buffalo were known in Lakota language, provided everything that was needed for the tribe’s survival. Hides to craft clothing and shelter, bones for tools and weaponry, tendons for rope, and of course meat for sustenance. Very little of the hunted buffalo was wasted and the animal was respected in return. As such, the buffalo became a revered figure in Lakota legend, symbolizing a sacred power and spiritual connection to Earth. One example is the myth of the White Buffalo Woman, or Ptesáŋwiŋ, which became a sacred teaching in Lakota culture. Rituals and ceremonies were often performed after a successful hunt, honoring the animal’s sacrifice of life in return for profound tribal resources. The arrival of European settlers and the further expansion of westernized society deeply challenged the Lakota, whose approach was to maintain peace and co-exist with their new neighbors. Buffalo slowly became decimated over time due to overhunting, disease, and government policies aimed at undermining the Native-American’s culture and economy. This forced the Lakota people to adapt to the ever-changing landscape of westernization and its effects on the natural habitat, pushing them further back into the scope of lands which they traditionally occupied. Despite the force of change in their way of life, many Lakota bands in the State of Tahoma shared pleasant interactions with settlers throughout the early 19th century. Blackwater and its development was a pivotal point in the fur trade between Lakota natives and the white settlers, filling the gap of lacking resources left by the thinning of the buffalo population. Fur was traded for otherwise inaccessible assets such as firearms, alcohol, tailored clothing and medicine which further altered the way of life for the plains Natives. Unlike other tribes in the state, the Lakota did not play a significant role in the Civil War as its divided conflict spread throughout Tahoma. Their unwillingness to participate in the white man’s disputes was an unfavorable approach in the eyes of both the Union and Confederate armies. Inevitably the war ended up spreading to the lands in which they occupied, resulting in several skirmishes and small battles where the Lakota stood their ground against troops attempting to occupy their home soils and abuse their people. After the war subsided and Tahoma began to transform itself as a state within the Constitution, the Lakota people faced further discriminatory policies and unfair treaties as a result of their stance in the conflict. Alongside other plains Natives, the Lakota's natural resources were further abused and stolen from them while they were victimized by both civilian and military raids. The mounting tensions between the plains Natives and the government agencies ultimately came to a climax in 1876. The Battle of Blackwater was a historic moment for the Lakota who fought alongside a coalition of Northern Cheyenne and Arapaho warriors. Led by the famous Chiefs Sitting Bull and Crazy Horse, the Native warriors fought a fierce battle against the U.S. Army's 7th Cavalry Regiment and emerged victorious. Not only was their resistance against the disrespect of their lands displayed, but also the resilience of their people in the face of exerted control. Fort Riggs was established in 1859 along the Upper Montana River in Big Valley as a U.S. military outpost. Despite its regional significance, the fort was relatively small compared to other military outposts in Tahoma, serving mainly as a minor supply point for westward operations. After the Treaty of Fort Laramie was signed, the fort was set aside as a reservation for the Sioux peoples of Tahoma and the surrounding area. The Indian population of the reservation consisted largely of the Lakota in addition to a small complement of Nakota. When the Dawes Act was introduced in 1887, a Christian school was constructed within the Fort and the assimilation process began. Throughout both Red Cloud's War and the Great Sioux War, Fort Riggs faced periods of abandonment by the military due to Lakota resistance and fierce territorial disputes. Vulnerable to Lakota attacks, the U.S. military strategically withdrew, leaving the fort temporarily deserted as Chief Red Cloud and his Lakota fiercely defended their lands, diminishing the fort's importance. Following the Wounded Knee Massacre, the Lakota band signed the Treaty of Owanjila and were relocated to the Big Valley Reservation on Lake Owanjila, where their tribal practices became confined to the northern point of their traditional lands. The reservation's creation marked a turning point in Lakota history, forcing them to adapt to reservation life while grappling with the loss of their traditional lands and striving to preserve their cultural identity amidst rapid change. All pockets of “surplus territory” had been claimed by the state and sold for private occupation to American citizens. The land upon which the reservation was built created further hardships for the Lakota, distancing them from the sacred buffalo and forcing them to adapt to Euro-American farming techniques, animal husbandry, and hunting much smaller game. Despite this, the Wanžila Lakota are documented as being a culturally rich tribe who cling to their language, traditions and teachings. While the children of the tribe are sent to boarding schools and educated on western society, English and religion, many of them return to the reservation and favor their Native tongue. As they approach the dawn of the 20th century the band is led by a tribal council composed of elder members and Chief Red Arrow. Their cooperation with government efforts on the reservation has granted them trading permissions with nearby white settlements as means to facilitate the economy. The Wanžila Lakota continue to make a resilient effort to practice the profound, spiritually rich elements of their ancient tribe in underground settings - away from the prying eyes of authorities.

Little Creek Ranch is a fledgling ranch named after the creek its nestled beside. Located in northwest Big Valley along the pass leading towards Colter, it sits at the foot of expansive mountain rangeland teeming with wildlife. In the spring of 1899 Dalton Kinsley acquired the property as a speculative investment given the long-standing profitability of the cattle & beef trade. Jeremy Burke, an experienced rancher, was hired to manage the establishment for him and provide practical oversight as well as find ranch-hands and various employees. The property was considered ramshackle - sitting abandoned and often used by squatters for the previous decade - and as such it was purchased for a cheaper price than established ranches located to the south & east. The area itself is considered challenging due to the cold winters and the abundance of predators - wolves, grizzlies, and the occasional cougar make the region intimidating for settling & livestock rearing. Despite this and its comparable lack of infrastructure it sits on the only range-land north of the lower Montana river & west of the Dakota river, with close proximity to the growing town of Strawberry. With the growth of Strawberry and the increased demand for dairy & beef products in Tahoma's urban centers, the promise of return on Dalton's investment seems likely - but it will require the hard work of the various individuals Burke can find willing to take employment in a remote and rugged region. While the main venture of Little Creek Ranch is the ranging of beef cattle, dairy production & agricultural activities suited to the region (apple orcharding, short season crops) will also be pursued. OOC: We're looking to portray a more rugged frontier style ranch at a slightly smaller scale than other ranch-locations. Our goal is create RP that can benefit the general region as well, including those who RP Strawberry locals or frontier hunters, trappers, and prospectors.