Thunder Mountain

Strange Art in Imlay

You see it before you fully understand it, a scatter of towers, faces, and hand-built forms rising from the desert near Imlay off I-80. Thunder Mountain Monument feels half-shelter, half-vision, and wholly tied to the hard light of northern Nevada.

This place is a raw personal environment, not a polished museum stop. Built from scrap, concrete, bottles, and belief, it remains one of Nevada’s most unforgettable sites of strange art, especially for burners, road trippers, and people who pull over for the unusual. Its history helps, but the site also works on instinct, and that is part of its force.

What Thunder Mountain Monument is, and why people stop for it

Thunder Mountain Monument is a large folk art environment in the Nevada desert near Imlay. It took shape in the late 1960s and grew into an open-air compound of sculptures, structures, mosaics, and found-object assemblages. State tourism materials still describe it as a must-see stop for travelers crossing northern Nevada, and the official Travel Nevada page for Thunder Mountain Monument provides a useful baseline on its location and current visitor details.

People stop because the monument feels human in a direct way. You can see the labor in every poured surface and every object set into concrete. The appeal is not only its size. It is the feeling of stepping inside one person’s visible worldview, built piece by piece in the open desert.

A desert monument built from junk, concrete, and imagination

Thunder Mountain makes discarded material feel newly charged. Bottles, car parts, railroad ties, blue glass insulators, scrap metal, old machinery, and rough concrete all appear across the site. Nothing looks mass-produced. Instead, common objects become walls, faces, totems, memorials, and message boards.

That handmade quality matters. Many roadside attractions look odd from a distance but flatten up close. Thunder Mountain does the opposite. The closer you get, the more you notice the small decisions, the patched surfaces, the embedded objects, and the desire to give castoff things another life.

This is one reason the monument still speaks to fans of burners’ art and salvage-based building. Nevada has many eccentric stops, and guides to Nevada roadside oddities like Clown Motel show how strong that tradition is. Thunder Mountain feels different because its materials are inseparable from its message.

Why it stands out even in a state full of unusual roadside attractions

Nevada has no shortage of weird stops. There are ghost towns, car forests, alien signs, and faded mining camps. Thunder Mountain still stands apart because it carries emotional weight. Beauty, protest, decay, grief, and spirituality all sit in the same yard.

The monument also resists easy categories. It is outsider art, roadside architecture, memorial space, and personal testimony at once. Some visitors see wonder first. Others notice sorrow or tension. Both responses make sense.

Thunder Mountain works best when you stop trying to sort it too quickly and let the place reveal itself in layers.

That layered quality is why the site matters beyond novelty. Strange art often gets reduced to a joke or a photo stop. Here, the strangeness is tied to memory, loss, faith, and a long act of making.

The story behind Thunder Mountain starts with Frank Van Zant

Thunder Mountain exists because of Frank Van Zant, who called himself Chief Rolling Mountain Thunder. Public accounts describe him as a World War II veteran from Oklahoma who identified as Creek and spent decades turning this desert parcel into a life project. He did not build it as a hobby. He built it because he believed the place had purpose.

That conviction shaped the monument from the start. Every wall and figure makes more sense when you see the site as a response to personal and spiritual urgency.

How Chief Rolling Mountain Thunder turned a vision into a life project

Van Zant arrived in Imlay in the late 1960s and began building soon after. Accounts of the monument often note that he believed Thunder Mountain was tied to prophecy, shelter, and survival. That belief gave the site its scale. Small gestures would not have matched his intent, so he kept adding rooms, sculptures, shrines, and surfaces over many years.

His work also drew from a long American tradition of self-built visionary environments. Thunder Mountain sits comfortably beside other sites of outsider construction, and Atlas Obscura’s entry on Thunder Mountain Monument helps place it in that broader roadside context.

For road trippers, that background changes the visit. You are not looking at random accumulation. You are walking through an extended argument about memory, danger, identity, and refuge, made by hand in a remote place.

The personal losses and big ideas built into the monument

The monument carries grief as well as conviction. Van Zant used the site to express political views, spiritual ideas, and memorial feeling. Some figures honor Native people. Others connect to his family, including tributes tied to the death of his son. Those layers give the site a solemn edge that many first-time visitors do not expect.

That tension is part of the monument’s power. It can feel celebratory in one corner and mournful in the next. Surfaces that look playful from afar often contain words, symbols, or faces that shift the mood.

Van Zant died in 1989. By then, Thunder Mountain already held decades of work and a clear personal stamp. Since then, family members and supporters have helped keep the site standing, even as weather and age continue their slow work.

What you will actually see when you walk around the site

Thunder Mountain makes more sense on foot than from the highway. A slow walk lets you notice how one object leads into another, how a wall turns into a face, or how a shrine-like cluster opens into a wider yard. The monument rewards patience.

It also changes with light. In bright midday sun, the place looks stark and exposed. Late-day light brings out color in the glass, shadows in the figures, and the rough texture of the concrete.

Statues, totems, mosaics, and objects that reward a closer look

Expect concrete figures, totem-like forms, rough towers, embedded stones, and surfaces set with found objects. Blue glass insulators catch the eye. Refrigerator doors carry statements. Doll heads appear in branches or among assembled debris. Pieces of metal and glass sit where you would expect a plain wall.

That density gives the site its strongest visual pull. No single sculpture explains Thunder Mountain. The experience comes from moving across the compound and letting details collect in your mind. The Thunder Mountain history archive at The Museum of the House of the Moving Image offers helpful background on the site’s materials and construction, but seeing the handmade surfaces in person is another matter.

Many visitors also notice the emotional temperature of the place. It can feel playful for a moment, then severe. That shift is one reason this strange art stays with people after the drive resumes.

The remains of a lived-in compound, not just a sculpture garden

Thunder Mountain was once more than a yard of sculptures. The site included multiple buildings, living spaces, and a hostel-like communal area. A major fire in 1983 destroyed much of the compound, and that loss still shapes what you see today.

As a result, parts of the monument feel weathered, broken, or incomplete. That does not mean the place is abandoned. It means you are seeing a lived site that has survived damage, desert exposure, and decades of patching. The wear is part of the record.

If you arrive expecting a neat sculpture park, the monument may look rough. If you arrive ready to read ruins, repairs, and stubborn continuity, the place opens up.

How to visit Thunder Mountain Monument, and what to know before you go

Thunder Mountain is near Imlay, Nevada, south of I-80 between Winnemucca and Lovelock. As of April 2026, it remains open to visitors, free to enter, and supported in part by donations for preservation. Most people visit in daylight, which is the safe and sensible choice because there are no lights and the ground is uneven.

This quick reference helps before you pull off the interstate.

Need-to-know detailPractical info
LocationNear Imlay, off I-80 at Exit 145, then south about 1 mile
AccessSelf-guided walk-through area with a dirt parking lot nearby
HoursDaylight is best; some listings note round-the-clock access, but sunrise to sunset is the practical window
CostFree, with suggested donations to help preserve the site
EtiquetteStay outside fenced areas, don’t remove objects, watch your footing

The short version is simple: go in daylight, move carefully, and treat the site like fragile history.

Best reasons to stop on a road trip through northern Nevada

Thunder Mountain fits several kinds of travelers. Burners often appreciate the salvage aesthetic and personal mythmaking. Oddity seekers get the visual shock they want. Photographers find strong texture and shape. Long-haul drivers on I-80 get a stop that breaks the monotony with something unforgettable.

It can be a quick stop, but it is better with time. Give it twenty or thirty minutes, not five. That extra stretch lets the monument shift from roadside curiosity into a place with its own internal logic. If you are mapping a broader route through the state, Nevada’s historic Lincoln Highway landmarks pair well with Thunder Mountain’s sense of road-bound history and desert invention.

Respect the monument like a living piece of Nevada history

Thunder Mountain still needs care. The site has faced vandalism, weather damage, and the normal strain that comes with age. Frank Van Zant’s family has played a major role in keeping it alive, and current visitor guidance stresses respect for both the monument and the caretakers on site.

Do not climb where you should not. Do not enter closed or fenced areas. Do not pocket small objects because they seem abandoned. Each piece belongs to a larger whole, even when it looks loose or broken. Travelers can also check the Roadtrippers listing for Thunder Mountain Monument for map-based trip planning, but the most important preparation is mental: arrive ready to look carefully.

Thunder Mountain Monument is more than a roadside curiosity. It is a personal work of strange art, memory, and survival, set in plain view of the Nevada desert.

That is why it stays with people. You drive in expecting something odd by the highway, and you leave having seen a hand-built world that still holds the wild, human-made side of the American West.

 


sheela na gig

Sheela Na Gig: Unveiling the Mystery of These Medieval Stone Carvings

I’ve always been into carvings, especially gargoyles. I’m not sure why it took me so long to notice these relics of Medieval times and lore. Sheela Na Gigs are among the most intriguing figures in architectural history, leaving us with more questions than answers. These mysterious stone carvings of naked women, often displaying exaggerated genitalia, have been found on religious and secular buildings across Europe. Known for their stark and provocative imagery, they challenge modern concepts of modesty, femininity, and morality. But what exactly do these figures represent, and why were they created? Their story is as layered as the stone they were carved from, touching on themes of fertility, protection, and societal taboos.

Sheela-na-gig at the Ghobnatan Cemetery,
Wednesday, 20 December 2023.
Adventures in County Cork, Ireland.
Photos by Thomas Baurley, Techno Tink Media.

Historical Origins and Placement

The origins of Sheela Na Gigs are rooted in Romanesque architecture, dating primarily between the 12th and 17th centuries. These carvings are most commonly found in Ireland, though examples have also been discovered in other parts of Europe, including England and France. Their prevalence on churches, castles, and other significant buildings suggests they held a vital cultural or religious purpose during their time.

Many Sheela Na Gigs are prominently placed over doorways, windows, and other entry points. This positioning has led historians to speculate that these carvings served as apotropaic symbols, designed to ward off evil spirits or bad luck. Their placement at thresholds—a symbolic space between worlds—seems to underscore this protective role. To explore further about their history and significance, the Sheela na Gig entry on Wikipedia provides excellent context.

Cultural Context and Symbolism

The symbolic meaning of Sheela Na Gigs is still hotly debated among historians and folklorists. Some theories connect them to the Celtic past, seeing them as remnants of pagan traditions. Others interpret them as fertility symbols, celebrating the power of the female body to create life.

However, another interpretation, rooted in Christian morality, portrays Sheela Na Gigs as warnings against lust and sin. Their grotesque and exaggerated forms may have served as reminders of the dangers of carnal desires, displayed strategically on church walls to deter parishioners. According to Sheela na Gig Theories, this duality—a mix of empowerment and admonition—highlights the layered meanings these figures held.

There is also an argument to be made about their apotropaic function. Similar to gargoyles, Sheela Na Gigs might have acted as guardians, their exaggerated and unsettling forms scaring away malevolent forces. This protective role aligns with their prominent positions near entrances and windows, areas often associated with spiritual vulnerability.

Etymology and Linguistic Significance

The name “Sheela Na Gig” itself is as enigmatic as the figures. Scholars have proposed various translations, with one popular interpretation rendering it as “old hag of the breasts” or “old woman on her haunches.” Both descriptions evoke the image of an aged, otherworldly figure, aligning with the carvings’ often emaciated and wizened forms.

The linguistic roots of the name are thought to intertwine with Gaelic and Old Irish, reflecting the deep cultural heritage of the regions where these carvings are most commonly found. For a deeper dive into Sheela Na Gig’s linguistic background and interpretations, explore this insightful resource on their significance.

Contemporary Interpretations and Reclaiming Symbolism

Sheela Na Gigs are much more than relics of the past. In recent decades, they’ve been embraced as symbols of empowerment, particularly within feminist and artistic circles. Organizations and individuals alike have used these carvings to celebrate female autonomy, sexuality, and strength.

Projects like Project Sheela have integrated Sheela Na Gigs into modern art, using them to address societal issues such as women’s rights and historical injustices. For example, their imagery has been famously used to shed light on abuses linked to the Magdalene Laundries in Ireland. These modern interpretations reclaim what was once a controversial figure and give her a voice in contemporary discourse.

Symbol of Female Empowerment

Many now view Sheela Na Gigs as a bold celebration of femininity and sexuality. Unlike traditional depictions of women in art, which often render the female form as an object of beauty, Sheela Na Gigs present it as raw and unapologetic. This stark portrayal serves as a counter-narrative to societal norms that have long sought to control or censor women’s bodies.

Feminist movements have drawn inspiration from Sheela Na Gigs, using their rebellious imagery to champion conversations around female liberation and sexual autonomy. This intriguing article from The Guardian examines how such symbols have been reinterpreted through a modern lens, highlighting their enduring relevance.

Reviving and Preserving the Sheela Na Gig Legacy

Efforts to preserve Sheela Na Gigs have grown in recent years, spearheaded by cultural organizations like the National Museum of Ireland. Unfortunately, many carvings have been lost to time, either destroyed due to religious objections or eroded by the elements. Still, mapping and documentation projects aim to safeguard the remaining figures, ensuring their stories are not forgotten.

There are still challenges to overcome. For much of history, societal taboos regarding female sexuality kept Sheela Na Gigs in the shadows. Today, advocates work to debunk myths and raise awareness about their historical and cultural importance. Learn more about these preservation efforts through resources like Sheela Na Gig.org, which offers a comprehensive look at their legacy.

Conclusion

Sheela Na Gigs remain a fascinating blend of history, mythology, and modern interpretation. Whether viewed as guardians, fertility symbols, or feminist icons, they continue to provoke thought and spark dialogue. Their ability to traverse boundaries—between past and present, sacred and profane—makes them uniquely captivating.

As we study these figures and their evolving symbolism, we are reminded of the complexity of human culture and belief systems. In a world that often seeks to suppress the unknown or controversial, Sheela Na Gigs stand as timeless reminders of the power and mystery of the human story.

 


Navajo Spring (Manitou Springs, CO)

Navajo Spring, Manitou Springs, Colorado: September 6, 2012

Navajo Spring
Manitou Springs, Colorado, USA

Just off of Main Street in historic Manitou Springs, at the back of the popcorn and candy store in front of the amusement arcade, a natural soda spring comes out of the wall in a decorated font. It is one of eight famous natural springs that put this town on the map. The spring was initially visited by Native American Indians who sought their healing and spiritual powers, which some believed were gifted by the great spirit called Manitou.

They were then frequented by white Euro-American settlers, who pushed the tribes out and commercialized the area. Legend has it that the Utes placed a curse on all whites that the Westerners could never have a successful business in this place because of the commercialization of this particular spring. By the late 1880s, the Westerners built a large bathhouse and spa, as well as a bottling plant, on this former location but did not succeed. The waters, however, were famous throughout America at that time and place.

The spring waters are fissured through rock fractures from the rainwater and snowmelt from Pikes Peak. Water reaching the depths becomes heated and mineralized, flowing up through the Ute Pass fault zone into limestone caverns that carbonate them and are tapped into by natural springs or wells. Each spring in the area has its distinct taste and flavor. This particular spring originally had a bowl-like concretion of calcium carbonate large enough to dip or wash oneself in.

From 1871-1972, Chief Joseph Tafoya – Chief Joe “Little Deer” and his family came to this spot to do authentic Indian dances and songs from the Tewa tribe of the Pueblo Reservation of Santa Clara, New Mexico. In 1889, Jerome Wheeler built a 3 story bottling plant east of the arcade. He used these waters to bottle up to 5,000 gallons of water daily, selling it worldwide as table water for the famous non-alcoholic Giner Champagne. After the collapse of the plant, the spring fell into abuse and was restored in 1991 by Manitou’s residents and donors.

Navajo Spring: “Chief Joseph Tafoya – Chief Joe ‘Little Deer’ 1891-1972: Generations of the Tafoya family have presented authentic Indian dances and songs on this site and at the Manitou Cliff Dwellings Museum since 1925. The Tafoya Family Dancers are members of the Tewa tribe from the Pueblo Reservation of Santa Clara, New Mexico, and descendants of the ancient Puye Cliff Dwellers. For 15 years, Chief Joseph Little Deer served both as governor of the Santa Clara Reservation and Chairman for the All Pueblo Indian Council. He introduced a democratic form of government on the reservation, opened his home to orphaned Indian children, and worked tirelessly to improve the living conditions of his people. Chief Little Deer married Petra Suazo, a great niece of Cheif Manitou so named for his active promotion of Manitou Springs at the turn of the century. Chief Manitou danced for 20 summers at the Cliff Dwellings museum. Navajo Spring is one of the seven natural soda-type springs that led to the settlement of Manitou. The early French trappers named the bordering creek “Fountaine qui Bouille”, the Boiling Water. Mineral deposits containing large amounts of carbonate of lime created a natural basin where the Indians bathed their sick and wounded. The white mineral basin now is hidden under the arcade floor. In 1889, Jerome Wheeler built a 3-story bottling plant east of the arcade and used Navajo Spring for bottling up to 5000 gallons of water a day. The water was sold worldwide as table water of the popular non-alcoholic Ginger Champagne. Navajo Spring was restored in 1991 by generous assistance from various donors” ~ sign outside the Spring.

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Stratton Spring (Manitou Springs, CO)

Stratton Spring
Manitou Springs, Colorado

From the deep fissures of the Ute Pass Fault, where the rainwater and snowmelt of Pikes Peak meet and become heated and mineralized in the deep limestone caverns where they take thousands of years to make their way to the surface absorbing numerous minerals and nutrients as well as natural carbonation. Stratton Spring was a drilled source by the Stratton Foundation to serve the town where they felt it was located along earlier Native American trails.


“Stratton Spring was drilled in 1936 by the Myron Stratton Foundation., The soda-type spring has a controlled flow of two gallons per minute and is drilled to a depth of 167 feet. This site was the junction of early Indian trails and several major mineral springs. Later it became the major access to the Mount Manitou Incline and the Pikes Peak Cog Railway and was the loop were Stratton’s Trolley Line reversed to return to Colorado Springs. Winfield Scott Stratton was a carpenter and a building contractor in Colorado Springs. He tried his hand at prospecting and became the first millionaire from the Cripple Creek Gold Strike. Stratton died in 1902 and bequethed his fortune to the care of the county’s needy children and elderly. The Myron Stratton Foundation, named in honor of Winfield’s father, still continues to serve the public. Stratton Spring was restored in 1989 by a grant from the EL POMAR Foundation and volunteer assistance from citizens of Colorado. “

~ sign outside the Spring. September 6, 2012: Manitou Springs, Colorado.

The Mountain Ute would come through this pass alongside many other tribes to pay homage and be treated by the magical waters they believe were blessed by the Great Spirit Manitou. In the late 1880s, developers and Westerners pushed the tribes out of the valley. They began commercializing the healing waters with spas, bathhouses, and other commercial ventures, such as bottled water companies. This spring, one of 10 within Manitou Springs, was believed to have healing properties to treat TB and other illnesses.

This spring flows two gallons a minute of naturally carbonated soda-type spring water. The well was drilled to a depth of 167 feet. This Spring being drilled has little folklore besides its more modern healing attributes. It was drilled by Winfield Scott Stratton, a local carpenter and building contractor who lived in the area after trying his hand at prospecting during the Cripple Creek Gold Strike, which led him to become the first millionaire from that Gold Rush. He died in 1902 and willed his fortune to care for the county’s elderly and needy children through the Myron Stratton Foundation. The Spring was restored in 1989 through an EL POMAR Foundation grant and various volunteers and donors from the region.

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The Breckenridge Troll

The Breckenridge Troll – Exploring Breckenridge, Colorado: September 30, 2020. The Adventures of Sir Oisin Leif: https://technotink.net/adventures/?p=3015

Isak Heartstone – The Troll of Breckenridge

There’s a troll in the woods, and his name is “Isak Heartstone”. He’s been a resident of Breckenridge for quite some time, and recently changed hoods. He’s 15 feet tall and is a recycled wood art sculpture created by infamous Danish artisan Thomas Dambo. He is an icon for upcycling and recycling. Today, Isak lives off the Trollstigen Trail in Breckenridge Colorado just southeast of the Ice Arena parking lot. He was manifested through the annual Breckenridge International Festival of Arts in 2018. He was moved from his original location to one that was closer towards town and parking, as parking issues as well as maintenance, monitoring, and care was too difficult before. He and the trail will still not be maintained during the winter months. The troll is a fantastic family fun-filled adventure for all visitors large and small. A quick walk from the ice arena, he’s not to miss if you’re in Breckenridge.

The artist Thomas Dambo believes that the world is overwhelmed with overconsumption, and that’s why he focuses on creating something from the trash and recycled materials that can be appreciated. The trash does not need to be what the world is drowning in. He has created over 51 recycled/upcycled artistic creations around the world, including many other trolls. Isak is merely one of them. His first troll, Hector El Protector, was created from recycled pallets in Puerto Rico in 2014. Because of his popularity, Breckenridge was bombarded by tourists seeking out the troll and created a liability. Breckenridge in the silence of the night chainsawed Isak and removed it. The public outcry would not let them get away with it. Breckenridge worked with BreckCreate to relocate it, asking for Dambo to come back and rebuild the troll in the new location near Illinois Gulch. Much the same happened with the Fairy Forest, but whether or not it will be restored, as most likely it will be lost. Great gratitude to those that saved the Troll. Isak won’t be troubling the neighbors, landowners, and residences any longer – he’s next to public transportation and parking.

The new location doesn’t fully serve Dambo’s idea – of creating and putting sculptures in nature to represent the forces of nature. He still has an audacious idea of building 5-10 trolls in different faraway places across Colorado to encourage a network of hikers to travel there by foot.

To visit: From the Welcome Center, 203 South Main street, Breckenridge, Colorado – head south to Peak 9, take a left on Boreas Pass, go past the Railroad Park to the Stephen C. West Ice Arena parking lot, go to the southeast corner of the lot, by the Illinois Gulch Trailhead, and follow the Troll signs.

References:

  • Anderson, Corrine 2019 “THE DANISH ARTIST WHO BUILT THE GIANT BRECKENRIDGE TROLL (TWICE) HAS SOMETHING TO TEACH US” Website referenced 3/18/21 at https://303magazine.com/2019/05/breckenridge-troll-thomas-dambo/
  • Breckenridge Creative Arts n.d. “Exhibitions: Isak Heartstone”. Website referenced 3/18/21 at https://www.breckcreate.org/exhibitions/isak-heartstone-2/
  • Englert, Chris n.d. “A Troll in the Woods”. Website referenced 3/18/21: https://eatwalklearn.com/breckenridge-troll-walk/
  • GoBrek n.d. “How to Find the Breckenridge Troll”. Website referenced 3/18/21: https://gobreck.com/experience-breckenridge/arts-and-culture/how-to-find-the-breckenridge-troll/

 


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