People From South Dakota

"Gene Amdahl is a physicist who got into computers because he wanted to work out something complicated. In 1950 he was asked by one of his professors to calculate whether the nuclear strong force was really enough to hold together a nucleus. For thirty days Amdahl slaved over a slide-rule and a mechanical desk calculator to provide only two more significant digits to the solution. This is the sort of experience that drove many a scientist to become a computer pioneer!"

"At Sandia National Laboratories, we are currently engaged in research involving massively parallel processing. There is considerable skepticism regarding the viability of massive parallelism; the skepticism centers around Amdahl’s law, an argument put forth by Gene Amdahl in 1967 that even when the fraction of serial work in a given problem is small, say, s, the maximum speedup obtainable from even an infinite number of parallel processors is only l/s. We now have timing results for a 1024-processor system that demonstrate that the assumptions underlying Amdahl’s 1967 argument are inappropriate for the current approach to massive ensemble parallelism."

"Data management housekeeping is not the only problem to plague oversimplified approaches to high speed computation. The physical problems which are of practical interest tend to have rather significant complications. Examples of these complications are as follows: boundaries are likely to be irregular; interiors are likely to be inhomogeneous; computations required may be dependent on the states of the variables at each point; propagation rates of different physical effects may be quite different; the rate of convergence, or convergence at all, may be strongly dependent on sweeping through the array along different axes on succeeding passes; etc. The effect of each of these complications is very severe on any computer organization based on geometrically related processors in a paralleled processing system."

"The first characteristic of interest is the fraction of the computational load which is associated with data management housekeeping. This fraction has been very nearly constant for about ten years, and accounts for 40% of the executed instructions in production runs."

"The term architecture is used here to describe the attributes of a system as seen by the programmer, i.e., the conceptual structure and functional behavior, as distinct from the organization of the data flow and controls, the logical design, and the physical implementation. i. Additional details concerning the architecture,"

"We tend to think that the phenomenon of engineers and scientists being at the top of a company is something that started with Bill Gates, Steve Wozniak or Gary Kildall. But this just isn’t the case. Even back in the days when IBM was the single most important computer company, it was possible for one of its engineers to escape and make an impact that disturbed even Big Blue."

"Joining the army is not a sacrament, it's a pagan allegiance."

"Was Rome dispensing "God's divine Justice" when it forbade Peter and Paul from preaching in public? Were Peter and Paul "justly reprimanded for their sins" by being imprisoned and executed? Was Jesus being justly punished for his sin when the Sanhedrin sent him to be executed by Pilate? Was Germany dispensing divine wrath to Israel, Poland, etc., when they plotted to take over the world and exterminate all non-Aryans? … I am trying to say that the State does not have a license to do anything it wants … and when we are ordered by the State to violate God's law, we must not bow to Baal. Civil disobedience is just as mandatory as civil subservience. It all must past through the filter of conscience, not to mention Christ's mandate that we recognize that the Kingdom has already come. We are now its citizens. … we are under no obligation to abdicate conscience on behalf of the State."

"Every day I talk with the enemy. But I do not see an embodiment of "him who opposes goodness." If we approach the war on terrorism with the fervor of a Christian jihad against Islam, our battle is already lost, for we have become what we opposed and we are now the fundamentalists. Our battle is not one of flesh and blood, but against the spiritual powers and principalities which rule this present darkness. We cannot allow ourselves to be caught up in "war mode" against a fleshly enemy, or the true enemy is already within us, and we have failed to believe in the power of a redemption which (we say) we believe has saved us. … My comfort and liberty must not be won by the sacrifices of a new and foreign poor now paying the price for our moral failings of diplomacy,. economy and statesmanship, turning our Republic into an Empire."

"We must at least allow the pain inflicted upon us by our enemies to be a megaphone to our own deafness to the world, waking us up to the needs of others, to the violence inflicted upon them."

"I don't complain about "the military" because of inconvenience or discomfort … I complain about how perilous it feels to attempt an authentic Christianity in the midst of "exploiting persons of their intelligence value," and then listening to the news, hearing of the bombing campaign just undertaken in the town that I just wrote an intelligence report on only days previous. Those bombs are given coordinates by my reports."

"Since the day I walked onto Academy grounds at West Point, I have been in an ongoing and quite conscious battle with my military service. Whether it was my first decision in college to turn away from military service altogether, or my post-September 11th decision to return to service, I have been attempting to mitigate conscience and duty for the past seven years. In the absence of a clear and articulate objection to service, I have defaulted to evolving forms of duty as my guiding principle. … Conscientious objection is now the only way dutifully to fulfill my obligations both to faith and to nation, and to my own internal commitments to personal courage."

"Another white man's trick! Let me go! Let me die fighting!!!!"

"Thus died one of the ablest and truest American Indians. His life was ideal; his record clean. He was never involved in any of the numerous massacres on the trail, but was a leader in practically every open fight. Such characters as those of Crazy Horse and Chief Joseph are not easily found among so-called civilized people. The reputation of great men is apt to be shadowed by questionable motives and policies, but here are two pure patriots, as worthy of honor as any who ever breathed God’s air in the wide spaces of a new world."

"“Another white man’s trick! Let me go! Let me die fighting!” cried Crazy Horse. He stopped and tried to free himself and draw his knife, but both arms were held fast by Little Big Man and the officer. While he struggled thus, a soldier thrust him through with his bayonet from behind. The wound was mortal, and he died in the course of that night, his old father singing the death song over him and afterward carrying away the body, which they said must not be further polluted by the touch of a white man. They hid it somewhere in the Bad Lands, his resting place to this day."

"When he reached the military camp, Little Big Man walked arm-in-arm with him, and his cousin and friend, Touch-the-Cloud, was just in advance. After they passed the sentinel, an officer approached them and walked on his other side. He was unarmed but for the knife which is carried for ordinary uses by women as well as men. Unsuspectingly he walked toward the guardhouse, when Touch-the-Cloud suddenly turned back exclaiming: “Cousin, they will put you in prison!”"

"The captain urged him to report at army headquarters to explain himself and correct false rumors, and on his giving consent, furnished him with a wagon and escort... He went of his own accord, either suspecting no treachery or determined to defy it."

"Under these circumstances Crazy Horse again showed his masterful spirit by holding these young men in check. He said to them in his quiet way: “It is well to be brave in the field of battle; it is cowardly to display bravery against one’s own tribesmen. These scouts have been compelled to do what they did; they are no better than servants of the white officers. I came here on a peaceful errand.”"

"His wife was critically ill at the time, and he decided to take her to her parents at Spotted Tail agency, whereupon his enemies circulated the story that he had fled, and a party of scouts was sent after him. They overtook him riding with his wife and one other but did not undertake to arrest him, and after he had left the sick woman with her people he went to call on Captain Lea, the agent for the Brules, accompanied by all the warriors of the Minneconwoju band. This volunteer escort made an imposing appearance on horseback, shouting and singing, and in the words of Captain Lea himself and the missionary, the Reverend Mr. Cleveland, the situation was extremely critical. Indeed, the scouts who had followed Crazy Horse from Red Cloud agency were advised not to show themselves, as some of the warriors had urged that they be taken out and horsewhipped publicly."

"At this juncture General Crook proclaimed Spotted Tail, who had rendered much valuable service to the army, head chief of the Sioux, which was resented by many. The attention paid Crazy Horse was offensive to Spotted Tail and the Indian scouts, who planned a conspiracy against him. They reported to General Crook that the young chief would murder him at the next council, and stampede the Sioux into another war. He was urged not to attend the council and did not, but sent another officer to represent him. Meanwhile the friends of Crazy Horse discovered the plot and told him of it. His reply was, “Only cowards are murderers.”"

"For some time he held out, but the rapid disappearance of the buffalo, their only means of support, probably weighed with him more than any other influence. In July, 1877, he was finally prevailed upon to come in to Fort Robinson, Nebraska, with several thousand Indians...on the distinct understanding that the government would hear and adjust their grievances."

"What drew me to those two people was that both of them wanted peace and insisted on working toward peace. Both of them believed in life. Nijinski believed that his body was god, and it was. Crazy Horse knew that god was in everything, and it was. They had a knowledge we all need to have."

"Crazy Horse dreamed and went into the world where there is nothing but the spirits of all things. That is the real world that is behind this one, and everything we see here is something like a shadow from that one. He was on his horse in that world, and the horse and himself on it and the trees and the grass and the stones and everything were made of spirit, and nothing was hard, and everything seemed to float. His horse was standing still there, and yet it danced around like a horse made only of shadow, and that is how he got his name, which does not mean that his horse was crazy or wild, but that in his vision it danced around in that queer way. It was this vision that gave him his great power, for when he went into a fight, he had only to think of that world to be in it again, so that he could go through anything and not be hurt. Until he was killed at the Soldiers' Town on White River, he was wounded only twice, once by accident and both times by some one of his own people when he was not expecting trouble and was not thinking; never by an enemy. He was fifteen years old when he was wounded by accident; and the other time was when he was a young man and another man was jealous of him because the man's wife liked Crazy Horse. They used to say that he carried a sacred stone with him, like one he had seen in some vision, and that when he was in danger, the stone always got heavy and protected him somehow. That, they used to say, was the reason that no horse he ever rode lasted very long. I do not know about this; maybe people only thought it; but it is a fact that he never kept one horse long. They wore out. I think it was only the power of his great vision that made him great."

"Upon suffering beyond suffering; the Red Nation shall rise again and it shall be a blessing for a sick world. A world filled with broken promises, selfishness and separations. A world longing for light again. I see a time of seven generations when all the colors of mankind will gather under the sacred Tree of Life and the whole Earth will become one circle again. In that day there will be those among the Lakota who will carry knowledge and understanding of unity among all living things, and the young white ones will come to those of my people and ask for this wisdom. I salute the light within your eyes where the whole universe dwells. For when you are at that center within you and I am that place within me, we shall be as one."

"Hokahey! Today is a good day to die."

"A very great vision is needed, and the man who has it must follow it as the eagle seeks the deepest blue of the sky."

"My friend, I do not blame you for this. Had I listened to you this trouble would not have happened to me. I was not hostile to the white men. Sometimes my young men would attack the Indians who were their enemies and took their ponies. They did it in return. We had buffalo for food, and their hides for clothing and for our tepees. We preferred hunting to a life of idleness on the reservation, where we were driven against our will. At times we did not get enough to eat and we were not allowed to leave the reservation to hunt. We preferred our own way of living. We were no expense to the government. All we wanted was peace and to be left alone. Soldiers were sent out in the winter, they destroyed our villages. The "Long Hair" [Custer] came in the same way. They say we massacred him, but he would have done the same thing to us had we not defended ourselves and fought to the last. Our first impulse was to escape with our squaws and papooses, but we were so hemmed in that we had to fight. After that I went up on the Tongue River with a few of my people and lived in peace. But the government would not let me alone. Finally, I came back to the Red Cloud Agency. Yet, I was not allowed to remain quiet. I was tired of fighting. I went to the Spotted Tail Agency and asked that chief and his agent to let me live there in peace. I came here with the agent [Lee] to talk with the Big White Chief but was not given a chance. They tried to confine me. I tried to escape, and a soldier ran his bayonet into me. I have spoken."

"One does not sell the earth upon which the people walk."

"My lands are where my dead lie buried."

"I can't believe someone this ignorant gets elected to the United States Senate."

"I say to my colleague from New York that if someone who has a concealed carry permit... in the State of South Dakota that goes to New York and is in Central Park -- Central Park is a much safer place."

"We have come with our eyes shut, following Major Wynkoop's handful of men, like coming through the fire. All we ask is that we have peace with the whites. We want to hold you by the hand. You are our father. We have been traveling through a cloud. The sky has been dark ever since the war began. These braves who are with me are willing to do what I say. We want to take good tidings home to our people, that they may sleep in peace. I want you to give all these chiefs of the soldiers here to understand that we are for peace, and that we have made peace, that we may not be mistaken by them for enemies. I have not come here with a little wolf bark, but have come to talk plain with you."

"We were once friends with the whites, but you nudged us out of the way by your intrigues, and now when we are in council you keep nudging each other. Why don't you talk, and go straight, and let all be well?"

"The white people can go wherever they please and they will not be disturbed by us, and I want you to let them know."

"Although the troops have struck us, we throw it all behind and are glad to meet you in peace and friendship."

"The Cheyennes do not fight at all this side of the Arkansas, but north some young warriors were fired upon and then the fight began."

"Although wrongs have been done to me I live in hopes. I have not got two hearts. … Now we are together again to make peace. My shame is as big as the earth, although I will do what my friends advise me to do. I once thought that I was the only man who persevered to be the friend of the white man, but since they have come and cleaned out our lodges, horses, and everything else, it is hard for me to believe the white man anymore."

"I always feel well while I am among these friends of mine, the Witchitas, Wacoes, and affiliated bands, and I never feel afraid to go among the white men here, because I know them to be my friends also. … I come from a point on the Washita River, about one day's ride from Antelope Hills. Near me there are over one hundred lodges of my tribe, only a part of them are my followers. I have always done my best to keep my young men quiet, but some of them will not listen. When recently north of the Arkansas, some of them were fired upon, and then the war began. I have not since been able to keep my young men at home."

"It was certainly a long day. But a win is a win, and that's good. That's what we set out to do. It wasn't easy, but it ended up good."

"We don't need to have meetings. We know where we are … there's some guys in there that have been in this situation before. And the best way I think all of us know to go about our business is to play the next game. Put that on our radar and try and take care of the next game. You start trying to look ahead, it can look a little overwhelming. Just play the game that's in front of us, and that's the only thing that matters right now."

"Of course, I believe I have an unfair edge over most of my colleagues right now. My mind works faster than my mouth does. Washington would probably be a better place if more people took a moment to think before they spoke."

"When I was growing up here in the wild west, if a young man got a girl pregnant out of wedlock, they got married, and the whole darned neighborhood was involved in that wedding. I mean, you just didn't allow that sort of thing to happen, you know? I mean, they wanted that child to be brought up in a home with two parents, you know, that whole story. And so I happen to believe that can happen again."

"A real-life description to me would be a rape victim, brutally raped, savaged. The girl was a virgin. She was religious. She planned on saving her virginity until she was married. She was brutalized and raped, sodomized as bad as you can possibly make it, and is impregnated. I mean, that girl could be so messed up, physically and psychologically, that carrying that child could very well threaten her life."

"After the Ghost Dance spread across the Rockies to the Plains tribes it ran amok. ...The fervor attacked the Plains tribes virulently, particularly the Sioux, who were at that time the largest and the most intransigent of them all. The Sioux had been forced to submit to a series of land grabs and to indignities that are almost unbelievable when read about today. ...they were being systematically starved into submission—by the White Bureaucracy—on the little that was left of their reservation in South Dakota. ...From Rosebud, the Ghost Dance spread like prairie fire to the Pine Ridge Sioux and finally to Sitting Bull's people at Standing Rock. The Sioux rebelled; the result was the death of Sitting Bull and the massacre of the Indians (despite their ghost shirts) at Wounded Knee in 1890."

"Sitting Bull joined in the attack on Fort Phil Kearny and in the subsequent hostilities; but he accepted in good faith the treaty of 1868, and soon after it was signed he visited Washington... [He] hoped [for] close adherence to the terms of this treaty to preserve the Big Horn and Black Hills country for a permanent hunting ground. When gold was discovered and the irrepressible gold seekers made their historic dash across the plains into this forbidden paradise, then his faith in the white man's honor was gone forever."

"They [Sitting Bull's people] would not have anything of the white man except his hatchet, gun, and knife. They utterly refused to cede their lands; and as for the rest, they were willing to let him alone as long as he did not interfere with their life and customs, which was not long..."

"When Sitting Bull was a boy, there was no thought of trouble with the whites. He was acquainted with many of the early traders...and liked them, as did most of his people in those days. All the early records show this friendly attitude of the Sioux, and the great fur companies for a century and a half depended upon them for the bulk of their trade. It was not until the middle of the last century..."

"[His] history has been written many times by newspaper men and army officers, but I find no account of him which is entirely correct. I met him personally in 1884, and since his death I have gone thoroughly into the details of his life with his relatives and contemporaries..."

"...As he talked he seemed to take hold of his hearers more and more. He was bull-headed; quick to grasp a situation, and not readily induced to change his mind. He was not suspicious until he was forced to be so. All his meaner traits were inevitably developed by the events of his later career."

"It is a mistake to suppose that Sitting Bull, or any other Indian warrior, was of a murderous disposition. It is true that savage warfare had grown more and more harsh and cruel since the coming of white traders among them, bringing guns, knives, and whisky... It was the degree of risk which brought honor, rather than the number slain, and a brave must mourn thirty days, with blackened face and loosened hair, for the enemy whose life he had taken. While the spoils of war were allowed, this did not extend to territorial aggrandizement, nor was there any wish to overthrow another nation and enslave its people. It was a point of honor in the old days to treat a captive with kindness. The common impression that the Indian is naturally cruel and revengeful is entirely opposed to his philosophy and training..."