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How did the horse grow and become such a big animal when it once small? Well when the earths land started to change the horse had too change too and adapt to the new land.

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Evolution Of The Horse For Kids - Lessons - Tes Teach

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Body/leg size changes over time.Horse Evolution Stages.Jaw structure changes.Leg/hoof structure.Teeth structure.True/false worksheet. To be completed at end of this lesson..Cut and arrange activity. Size of body and hoof structure

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Horses now are used for riding, as a sport, and used for farming, but the history of the horse and how it helped most of the world will live on.

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"Hey! See that bucket of feed over there? Yeah, that one. Can you grab that for me, please? I'm kind of hungry."

Wait a minute. Did your horse just speak to you? Actually, he might have-in his own way, of course. New research by European scientists has revealed that horses do, in fact, try to intentionally communicate with us to achieve certain goals.

In their pioneering study, researchers have determined for the first time that horses are capable of heterospecific referential communication-essentially, the ability to communicate about something, specifically to someone else. More precisely, to us.

So does that mean our horses actually "talk" to us?

"They sure do," said Rachele Malavasi, PhD, of the School of Ethical Equitation, in Moncigoli Di Fivizzano, Italy. Malavasi carried out her research in association with Ludwig Huber, PhD, professor at the Comparative Cognition Unit at the Messerli Research Institute at the University of Veterinary Medicine of Vienna in Austria.

"Horses are social animals which have evolved skills to maintain their social unity: affiliative relationships, protection from outsiders, social facilitation, and even social learning," Malavasi explained. "We know now that their skill set also includes the ability to communicate intentionally with humans."

In their study of 14 horses' behavior, Malavasi and Huber placed two buckets just out of each horse's reach. Each bucket contained either carrots, apples, or oats-as at least one of these treats would be likely to attract each horse, they said. The horse and handler stood inside a fenced-in area where they could see the buckets on opposite sides of the enclosure, just past a gate.

The handler did nothing but stand there. The horse, therefore, had to figure out a way to communicate to the handler: "Get me that bucket!" And so they did. In fact, for the most part, they did whatever it took to get the message across.

"The horses would alternate their gaze between the human and the reward (bucket), with the aim of conveying the attention of the experimenter to the desired reward," Malavasi said. "But if that didn't work, the horses would demonstrate real flexibility in their communicative strategies. They would nod their heads, turn their tails, and move their heads quickly toward the rewarded bucket in a 'pointing' kind of behavior."

What's more, the horses only made such great efforts when the human was actually looking at them, she said. The scientists instructed the "test" human to turn her body in different directions-as horses do appear to be able to detect a human's attention toward them. When the humans seemed to not be paying attention, the horses first tried to get their attention before communicating about the food bucket.

"The horses searched for eye contact with the experimenter by turning their heads back to the experimenter," said Malavasi. "But if they didn't obtain the reward, they would switch to another strategy, where they walked back to the experimenter and touch her."

Until now, the only domestic animal shown to be capable of heterospecific referential communication is the dog, she said. Now that we know that horses can do it, too, it's possible to extrapolate the significance of the findings even further-as it suggests that horses are capable of thought-out problem-solving.

"Having this ability means that horses do not just 'behave' without considering the consequence of their actions," she said. "Rather, they are able to create a mental plan (for example, to reach a goal with the help of others around them), to evaluate the attentional state of that audience, and to modify their communicative strategy accordingly. Horses seem therefore able of iterative problem solving strategy."

While all horses probably have the ability to intentionally communicate with us, many handlers don't see it, Malavasi said. And some horses might have "given up" on trying to communicate with us, she said, especially if they have experienced learned helplessness through constant isolation and/or abuse.

"I recommend spending some time doing nothing but observing your horse in the field, if not with other horses, then alone," Malavasi said. "Horse people need to know how horses communicate and especially how their own horses communicate.

"We found some horses were very 'talkative,' whereas others would use very subtle signals," she added. "Learning the communicative strategies of your own horse is like getting to know another person: You'll never stop learning, but the more you know, the more you love.

"It's also possible that your horse has given up in communicating with you, because you never listen," she continued. "That's an unfortunate situation, but it can be fixed. If you don't know what your horse wants, be creative, and test solutions. It could be a great game to play together, and you're sure to see a positive change in your horse's attitude!"

The study, " Evidence of heterospecific referential communication from domestic horses (Equus caballus) to humans," will appear in an upcoming issue of Animal Cognition.

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Study Confirms Horses 'Talk' to Human Handlers - The Horse

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"Hey! See that bucket of feed over there? Yeah, that one. Can you grab that for me, please? I'm kind of hungry." Wait a minute. Did your horse just speak to you? Actually, he might have-in his own way, of course.

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When the invention of trains, automobiles, bikes, and steam boats the use for horses slowly faded.

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Steamboat in the Industrial Revolution by Jack Ivers

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TOUCH this image to discover its story. Image tagging powered by ThingLink

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Most horses are seen or known from how native Americans used them for transportation and food and clothing but really cave paintings from 4000 BC were first discovered that horses were originated in Europe and that were known among people back then before the native Americans used the horses.

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Find and save ideas about Native american horses on Pinterest, the world's catalogue of ideas.

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The early horse traveled from Asia to the Americas and also traveled through Europe before mysteriously disappearing in the Americas but not in Europe.

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Photo | Jeanne Bencich Nations

THE WILD HORSE IS NATIVE TO NORTH AMERICA

By Ross MacPhee, PhD, Curator - Division of Vertebrate Zoology, American Museum of Natural History, New York, NY

It needs to be more widely understood that the horse's status as a native North American species is beyond serious question.

A "native" species, in evolutionary terms, is defined as one that differentiated or diverged from its immediate ancestor species within a specific geographical locale. The contemporary wild horse in the United States is recently derived from lines domesticated in Europe and Asia. But those lines themselves go much further back in time, and converge on populations that lived in North America during the latter part of the Pleistocene (2.5M to 10k years ago).

The morphological (fossil) evidence and the more recent DNA evidence (although preliminary), points to the same conclusion: the species Equus caballus-the species encompassing all domestic horses and their wild progenitors-arose on this continent.

The evidence thus favors the view that this species is "native" to North America, given any rational understanding of the term "native". By contrast, there are no paleontological or genetic grounds for concluding that it is native to any other continent.

From a scientific standpoint, it is completely irrelevant that native horses died out in North America 10,000 years ago, or that later populations were domesticated in central Asia 6000 years ago. Such considerations have no bearing on their status as having originated on this continent.

Reintroduction of horses to North America 500 years ago is, biologically, a non-event: horses were merely returned to part of their former native range, where they have since prospered because ecologically they never left.

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( Editor's Note: PLEASE USE this IMPORTANT information when communicating with legislators, media, educating people new to the issue of BLM roundups of wild horses, and also the same information is pertinent for Canadian wild horses at risk.)

CLICK for Scientific Assessment of the Wild Mustangs of America - MANAGED TO EXTINCTION, written by Ross MacPhee, Curator, Division of Vertebrate Zoology, American Museum of Natural History.

CLICK HERE to join The Wild Horse Conspiracy.

CLICK HERE to Review Information about Craig Downer's Book entitled THE WILD HORSE CONSPIRACY.

"Traditional Dakota/Lakota people firmly believe that the aboriginal North American horse did not become extinct after the last Ice Age, and that it was part of their precontact culture.

Scientists know from fossil remains that the horse originated and evolved in North America, and that these small 12 to 13 hand horses or ponys (sic) migrated to Asia across the Bering Strait, then spread throughout Asia and finally reached Europe. The drawings in the French Laseaux caves, dating about 10,000 B.C., are a testimony to their long westward migration. Scientists contend, however, that the aboriginal horse became extinct in North America during what is (known) as the "Pleistocene kill," in other words, that they disappeared at the same time as the mammoth, the ground sloth, and other Ice Age mammals. This has led anthropologists to assume that Plains Indians only acquired horses after Spaniards accidentally lost some horses in Mexico, in the beginning of the XVIth (16th) century, that these few head multiplied and eventually reached the prairies.

Dakota/Lakota Elders as well as many other Indian nations contest this theory, and contend that according to their oral history, the North American horse survived the Ice Age, and that they had developed a horse culture long before the arrival of Europeans, and, furthermore, that these same distinct ponys (sic) continued to thrive on the prairies until the latter part of the XIXth (19th) century, when the U.S. government ordered them rounded up and destroyed to prevent Indians from leaving the newly-created reservations. Although there is extensive evidence of this massive slaughter, no definitive evidence has yet been found to substantiate the Elders' other claim, but there are a number of arguments in favour of the Indian position."

CLICK HERE for Scientific Paper Entitled: The Aboriginal North American Horse.

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The Aboriginal North American Horse ~ Managed to Extinction.

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The Aboriginal North American Horse ~ Managed to Extinction. ~ ~ Photo | Jeanne Bencich Nations THE WILD HORSE IS NATIVE TO NORTH AMERICA By Ross MacPhee, PhD, Curator - Division of Vertebrate Zoology, American Museum of Natural History, New York, NY It needs to be more widely understood that the horse's status as a...

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One reason the Hyracotherium could have become extinct or disappear is because of people using the original horse for meat, transportation, and trading which they probably weren't used too.

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No one really knows when people started to view horses for more then just clothing and food, but we have an idea that this idea was invented when writing was discovered.

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Circuit rider clergy, in the earliest years of the United States, were clergy assigned to travel around specific geographic territories to minister to settlers and organize congregations. Circuit riders were clergy in the Methodist Episcopal Church and related denominations, although similar itinerant preachers could be found in other faiths as well, particularly among minority faith groups.

In sparsely populated areas of the United States it always has been common for clergy in many denominations to serve more than one congregation at a time, a form of church organization sometimes called a " preaching circuit". In the contemporary United Methodist Church, a minister serving more than one church has a "(number of churches) point charge". However, in the rough frontier days of the early United States, the pattern of organization in the Methodist Episcopal denomination and its successors worked especially well in the service of rural villages and unorganized settlements. In the Methodist denominations, congregations do not "call" (or employ) a pastor of their own choice. Instead, a bishop "appoints" (assigns) a pastor to a congregation or a group of congregations, and until late in the 20th century, neither pastor nor congregation had any say in the appointment. This meant that in the early days of the United States, as the population developed, Methodist clergy could be appointed to circuits wherever people were settling.

A "circuit" (nowadays referred to as a charge) was a geographic area that encompassed two or more local churches. Pastors met each year at "Annual Conference" where their bishops would appoint them either to a new circuit or to remain at the same one. Most often they were moved to another appointment every year. (In 1804, the Methodist Episcopal General Conference decreed that no pastor was to serve the same appointment for more than two consecutive years.) Once a pastor was assigned a circuit, it was his responsibility to conduct worship and visit members of each church in his charge on a regular basis in addition to possibly establishing new churches. He was supervised by a Presiding Elder (now called a District Superintendent) who would visit each charge four times a year (the "Quarterly Conference").

Rural locations

Riding on horseback between distant churches, these preachers were popularly called "circuit riders" or "saddlebag preachers" although their official role was "traveling clergy" (a term still used in Methodist denominations). Carrying only what could fit in their saddlebags, they traveled through wilderness and villages, preaching every day at any place available (peoples' cabins, courthouses, fields, meeting houses, even basements and street corners). Unlike clergy in urban areas, Methodist circuit riders were always on the move, needing five to six weeks to cover the longest routes. Their ministerial activity boosted Methodism into the largest Protestant denomination at the time, with 14,986 members and 83 traveling preachers in 1784 and by 1839, 749,216 members served by 3,557 traveling preachers and 5,856 local preachers.

The early frontier ministry was often lonely and dangerous. Samuel Wakefield's hymn describes a circuit rider's family anxiously waiting for the preacher's return; the final stanza reads

Yet still they look with glistening eye,

Till lo! a herald hastens nigh;

He comes the tale of woe to tell,

How he, their prop and glory fell;

How died he in a stranger's room,

How strangers laid him in the tomb,

How spoke he with his latest breath,

And loved and blessed them all in death.

Bishop Francis Asbury

Francis Asbury (1745-1816), the founding bishop of American Methodism, established the precedent for circuit riding. Together with his driver and partner " Black Harry" Hosier, he traveled 270,000 miles and preached 16,000 sermons as he made his way up and down early America supervising clergy. He brought the concept of the circuit from English Methodism, where it still exists: British Methodist churches are grouped in circuits, which typically include a dozen or more churches, and ministers are appointed ("stationed") to the circuit, not to the local church. A typical English circuit has two or three times as many churches as ministers, the balance of the services being led by lay Methodist local preachers or retired ("supernumerary") ministers. The title circuit rider, however, was an American coinage born of American necessities. Although John Wesley, the founder of Methodism, covered enormous distances on horseback during his career, and early British Methodist preachers also rode around their circuits, in general they had far less formidable traveling commitments than their American counterparts.

It makes sense to date the beginning of circuit riding at the Christmas Conference of 1784, but it is much more difficult to date the end of circuit riding because it was never an official category of ministry, so it never appeared in Annual Conference records. The U.S. census eliminated " frontier" as a category in 1890, but the need for "old fashioned" circuits generally ended much earlier, sometime before the U.S. Civil War. Whenever Methodist Episcopal congregations became well established, bishops would appoint clergy to groupings of small congregations rather than the territories to which earlier clergy had been appointed. Of course, this development moved west as the U.S. frontier moved west.

As well as being constantly on the move between the churches in their charge, Methodist ministers were regularly moved between charges, a principal known as itinerancy. Although most charges in the United States now consist of a single church, the tradition of itinerancy is still alive and functioning today in American Methodism, as it is in most Methodist Churches worldwide. Although not moving as frequently as in the past, the average U.S. United Methodist Church pastor will stay at a local church for 2-5 years before being appointed to another charge at the Annual Conference (although technically, every pastor is assigned to a charge every year, it is just usually the same one). In British Methodism, ministers are normally appointed to a circuit for five years (again, they are stationed there annually by the Conference); the Conference may not station someone beyond this period without an invitation from the Circuit Meeting for that minister to remain in the circuit, but it is unusual for a minister to stay for longer than seven or eight years in one circuit.

Possibly the most famous circuit rider was Peter Cartwright who wrote two autobiographies. John B. Matthias was an early circuit rider from New York state who is credited with having written a gospel hymn, " Palms of Victory." Wilbur Fisk, who became an educator, served as a circuit rider for three years. It was not uncommon for clergy to serve on circuits for a few years and then go to other work. Kentucky native Eli P. Farmer, a circuit rider for the Methodist Episcopal Church on the Indiana frontier from 1825 to 1839, became a Bloomington, Indiana, farmer, newspaper editor, and businessman. He later served in the Indiana Senate (1843 to 1845) and as a self-appointed chaplain during the American Civil War. Joseph Tarkington, another circuit rider in Indiana, was the grandfather of novelist Booth Tarkington.

William G. "Parson" Brownlow, Tennessee's radical newspaper publisher, noted book author, American Civil War- Reconstruction Era Tennessee governor, and U.S. Senator, began his career as a circuit rider in the 1820s and 1830s. Brownlow gained wide notoriety for his wild clashes --- both in person and in print --- with rival Baptist and Presbyterian missionaries and Christian sectarian authors across the Southern Appalachian region of the United States. Brownlow's books detailing the Confederate States of America military occupation of his hometown of Knoxville, Tennessee, and his own time briefly spent in a Confederate prison during the American Civil War gained Brownlow a greatly expanded audience across the northern United States who were eager to purchase both his books and admission tickets for his northern U.S. speaking tour during the later years of the American Civil War.

The father of outlaw John Wesley Hardin, James "Gip" Hardin, was a Methodist preacher and circuit rider in the mid-1800s. Hardin's father traveled over much of central Texas on his preaching circuit until 1869 when he and his family settled in Sumpter, Trinity County, Texas where he established a school - also named for John Wesley, the founder of Methodism.

Thomas S. Hinde, was a Methodist circuit rider in Illinois, Indiana, Kentucky, and Missouri from the early 1800s until about 1825. He eventually settled in Mount Carmel, Illinois, the town he had earlier founded. Hinde was a notable minister, newspaper publisher, attorney, real estate entrepreneur, and clerk for the Ohio House of Representatives. More than 47 volumes of his personal and business documents are among the Lyman Draper collection at the Wisconsin Historical Society, since they were donated after his death by his son in law Charles H. Constable.

Father Pierre Yves Kéralum was a Catholic priest who ministered to ranchers in the Lower Rio Grande Valley from 1853 to 1872. He was one of about thirty Catholic priests known as the Cavalry of Christ because they traveled on horseback. Kéralum was also an architect who designed and helped build churches such as the Immaculate Conception Cathedral in Brownsville, Texas, as well as chapels, rectories, and other buildings in the region.

In retrospect, the circuit rider became a romantic figure and was featured in a number of novels in the late 19th and early 20th centuries. Two of the better known novels are Edward Eggleston's The Circuit Rider. and Ernest Thompson Seton's Preacher of Cedar Mountain.

A circuit rider is also a character in the Newbery Award-winning novel for children, " Caddie Woodlawn", set in western Wisconsin in the 1860s.

During the 1970s, prior to its sign-off message Richmond, Virginia television station WWBT broadcast "Justice and The Circuit Rider", a rural preacher appearing on his mount, Justice, and presenting a brief parable using props from his saddlebag. These spots also appeared on the Richmond ABC affiliate WXEX, now operating as WRIC-TV just after the end of "Shock Theater". In these short films, the host was identified only as the Circuit Rider from Cobbs Creek, Virginia at the end of the three-minute segment. The preacher was William B. Livermon, Sr., who served several Virginia churches during his lifetime before passing away in 1992.

Inspired by the story of Catholic circuit rider Pierre Yves Kéralum, author Paul Horgan wrote a fictionalized account of the priests's last days titled The Devil in the Desert (1952).

The first person accounts of pioneer circuit riders give insight to the culture of the early United States as well as the theology and sociology of religion (and especially Methodism) in the young nation. Quite a few circuit riders published memoirs. These are generally available in the collections of United Methodist seminary libraries. The United Library of Garrett-Evangelical Theological Seminary and Seabury-Western Theological Seminary ( Evanston, Illinois) seems to have the largest collection of these writings, including over 70 items.

Through his role as chairman of the United Methodist editorial committee in Shreveport, Louisiana in the latter 1970s, the historian Walter M. Lowrey spearheaded a project, A History of Louisiana Methodism, which includes material on the church's extensive network of circuit riders.

With the advent of Google Books, several memoirs became available on-line. Here is a list of some circuit rider memoirs available through Google Books:

Bangs, Nathan. The life of the Rev. Freeborn Garrettson [1752-1827], 1845.[8]

Dyer, John Lewis, 1812-1901. The Snow-shoe Itinerant : An Autobiography of the Rev. John L. Dyer, Familiarly Known as "Father Dyer" of the Colorado Conference, 1890.[9]

Richardson, Simon Peter, 1818-1899. The Lights and Shadows of Itinerant Life, 1900 [10]

Finley, James Bradley, 1781-1856 (W. P. Stricklkand, Ed.). Autobiography of Rev. James B. Finley, or, Pioneer Life in the West, 1856.[11]

Caughey, James, 1810?-1891. Earnest Christianity Illustrated, 1855.[12]

Hibbard, Billy, 1771-1844. Memoirs of the Life and Travels of B. Hibbard, 1843 [13] (Someone wrote "Good Circuit Riding" on one of the unnumbered front pages of the Google copy.)

Peterson, Daniel H. The looking-glass: being a true report and narrative of the life, travels and labors of the Rev. Daniel H. Peterson, a colored clergyman; embracing a period of time from the year 1812 to 1854, and including his visit to western Africa, 1854.[14]

Zersen, Frederick. The Second Circuit Rider on the Soo Line. Concordia Historical Institute Quarterly, Summer 1990, Vol. 63, No. 2.

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Circuit rider clergy, in the earliest years of the United States, were clergy assigned to travel around specific geographic territories to minister to settlers and organize congregations. Circuit riders were clergy in the Methodist Episcopal Church and related denominations, although similar itinerant preachers could be found in other faiths as well, particularly among minority faith groups.

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The hyracotherium is the "original" horse" and originated 55 million years ago in North America.

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Most Horses took these trails to cross the Bering Land Bridge