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(2, 'Cora wealth', 'corawealth', '<p id="d0e6658">On the second day, by a stupendous effort, we started, but could go only eight miles to a beautiful llano surrounded by oaks and pines. A few ranches are all that remains of the village that once existed here. On one of them lived a rich Cora who had married a Tepehuane woman. All Coras get rich, the Indians here assert, because they know better how to appease the gods. They submit to fasting and restrictions for a month, or even a year, and then go &quot;to the richest mountain the ancient people knew.&quot; The master of the mountain comes out and the two make a bargain, the Cora agreeing to pay for the cattle, deer, corn, and other possessions, with men that he kills. The belief that the mountains are the masters of all riches—of money, cattle, mules, sheep, and shepherds—is common among the tribes of the Sierra Madre.</p>\r\n<p id="d0e6660">When it devolves upon a Cora to make good his agreement and kill a man, he makes from burnt clay, strips of cloth, etc., a small figure of the victim and then with incantations puts thorns through the head or stomach, to make the original suffer. He may even represent the victim on horseback, and place the figure upside down to give him pain. Sometimes a Cora makes a figure of the animal he wants, forming it of wax or burned clay, or carving it from tuff, and deposits <span class="pageno" style="position: absolute; left: 1636.58px; height: 0em; width: 266.406px; text-align: right; text-indent: 0em; font-size: 0.8em; line-height: 1.2em; color: #aaaaaa;"><a id="d0e6662"></a>[486]</span>it in a cave in the mountain. For every cow, deer, dog, or hen wanted, he has to sacrifice a corresponding figure.</p>', '2016-05-07 06:05:48', 621, '', '2016-05-08 07:00:39', 621, '2016-05-07 06:05:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 23, '*'),
(4, 'Santa Teresa, Nayarit', 'santateresa', '<p><span>Santa Teresa is called in Cora Quemal&uacute;si, after the </span>[490] <span>principal one of the five mythical men who in ancient times lived in the Sierra del Nayarit. Reports say an idol now hidden was once found here. A few miles east of Santa Teresa is a deep volcanic lake, the only remnant of the large flood, the Coras say. It is called &quot;Mother,&quot; or &quot;Brother,&quot; the last name containing a reference to their great god, the Morning Star, Chulav&eacute;te. There are no fish in it, but turtles and ducks. The water is believed to cure the sick and strengthen the well, and there is no ceremony, in the Cora religion for which this water is not required. It is not necessary to use it pure; it is generally mixed with ordinary spring water, and in this way sprinkled over the people with a red orchid, or a deer-tail stretched over a stick.</span></p>', '2016-05-09 00:10:27', 621, '', '2016-05-09 20:23:36', 621, '2016-05-09 00:10:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 22, '*'),
(5, 'Manuel Lozada', 'manuel-lozada', '<p><span>Most of the Cora Indians are slightly bearded, especially on the chin. In this respect, however, there was no uniformity, some being absolutely beardless, while others looked rather Mexican. They all insisted, nevertheless, that there is among them no intermixture with Mexicans, or, for that matter, with the Tepehuanes, and the Cora women have very strong objections to unions with &quot;neighbours.&quot; On the other hand, it should be remembered that during the latter half of the last century the tribe was subjected to a great deal of disturbance, incidental to the revolution of Manuel Lozada, a civilised Aztec from the neighbourhood of Tepic, who, about the time of the French intervention, established an independent State comprising the present territory of Tepic and the Cora country. He had great military talent, and it was said that whenever he liked he could gather thousands of soldiers without cost. He was able to maintain his government for a number of years, thanks chiefly to the Coras, who were his principal supporters. At one time they had to leave their </span>[492]<span> country, and to live for five years in an inaccessible part of the Sierra Madre above San Buena.</span></p>', '2016-05-09 20:32:39', 621, '', '2016-05-09 20:32:39', 0, '2016-05-09 20:32:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 21, '*'),
(6, 'Cora identity', 'cora-identity', '<p><span>Among themselves, the Coras use their own language, but all the men and most of the women speak and understand Spanish to some extent. Though the people now dress like the &quot;neighbours,&quot; they are still thoroughly Indian, and proud of it. There are about 2,500 pure-bred among them. They call themselves Nayariti or Nayari, and in speech, religion, and customs they are akin to the Huichol Indians, who, however, do not care very much for their relatives, whom they call Hashi (crocodiles). Yet some intercourse is maintained between the two tribes, the Coras bringing to the Huichols red face-paint, wax, and the tail-feathers of the bluejay, while the services of the Huichol curing shamans are highly appreciated by the Coras. An interesting home industry is the weaving of bags or pouches of cotton and wool, in many beautiful designs.</span></p>', '2016-05-09 23:48:27', 621, '', '2016-05-09 23:48:27', 0, '2016-05-09 23:48:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 19, '*'),
(7, 'Cora feast', 'cora-feast', '<p id="d0e6731">As Easter was at hand, there was quite a concourse of people, nearly 300 Indians assembling. Oxen were killed, and general eating and feasting went on. I attended the communal feast, and dishes of food were brought to me. In accordance with the Indian custom not to eat much on the spot, I had my men carry some of the food to the camp, as a welcome addition to our monotonous diet and scanty stores; and we found that, aside from the usual Indian dishes, they comprised bananas, salted fish, honey, and squashes.</p>\r\n<p id="d0e6733">The authorities newly elected for the ensuing year gave a similar entertainment to their predecessors in office. At the home of the &quot;Centurion,&quot; the principal official of the Easter festival, a rustic table and benches had been erected outside of the house. I was invited to sit down among the men of quality, and it was phenomenal to be present at an Indian banquet served on a table, the only occasion of the kind in my experience. As the table was small, the diners were served in turns, one set after another. Each guest had a man to wait on him, but there was neither table-cloth nor knife, fork nor spoon. It was, if you like, a <i>d&eacute;jeuner à la fourchette</i>, except that you were supposed to handle the solid food with pieces of tortilla, that were broken off, folded over, and used as a fork, or rather, spoon, and were eaten with the meat. After the meat had all been fished out, you drank the soup from your bowl or plate. If you could not manage with the tortilla, you were excused for using your fingers. When a bowl or plate was set before an [494] Indian guest, the latter took it up and immediately handed it to his wife, standing behind him, who emptied it into the jars she had brought for that purpose. There was meat with its broth; meat ground on the metate, boiled, and mixed with chile; and atole to drink with it, all fresh and excellent. As I was hungry, I pitched in, although at first I was the only one who ate, which was rather embarrassing. But by and by the others, too, began to eat, perhaps out of politeness. They were pleased, however, that I enjoyed their food, and I did enjoy it, after the poorly assorted diet we had been obliged to maintain. Although the variety of dishes of primitive man is exceedingly limited, such of them as they have are well prepared. The dinner was the best I ever had among Indians. The party was pleasant and animated, and the banquet-hall extended to the pines and mountains around and the azure sky above.</p>\r\n<p id="d0e6740">During the night there was dancing on the tarima, a broad plank resting on stumps. Dancing on the plank is said to be customary throughout the Tierra Caliente of the northwest. One man and one woman dance simultaneously, facing though not touching each other. The dancing consists in a rhythmical jumping up and down on the same spot, and is known to all the so-called Christian Indians wherever the violin is played, although nowhere but among the Coras have I seen it executed on the plank. It is called <i>la danza</i>, and is distinct from the aboriginal sacred dances, although it may have been a native dance somewhere in Mexico. <i>La danza</i> is merely a ventilation of merriment, indulged in when the Indians are in high spirits after church feasts, and may sometimes be executed even in church.</p>\r\n<p id="d0e6748">Gradually the people submitted to being photographed, even the women. One evening when I changed plates under two wagon-covers in an old [495] empty house, a curious crowd gathered outside and knocked at the door, wanting to know what was going on and to see the secret rites I was performing.</p>\r\n<p id="d0e6752">After a few days of deliberation the Indians consented to show me their dancing-place, or, as they expressed it, their tūnamóti (the musical bow).</p>', '2016-05-09 23:53:33', 621, '', '2016-05-10 06:56:52', 621, '2016-05-09 23:53:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 20, '*'),
(8, 'Mesa del Nayarit', 'mesa-del-nayarit', '<p id="d0e6786">While descending to the famous pueblo Mesa del Nayarit, one gets a magnificent view of the high mountains which form the western border of the Huichol country and stretch themselves out on the opposite side of the ca&ntilde;on of Jesus Maria like a towering wall of a hazy blue colour. The pueblo lies on a plain less than a mile in extent in either direction, on the slope of the sierra, with an open view only toward the east. There is an idol of the setting sun standing on the mesa above the village, &quot;looking toward Mexico,&quot; as the Indians express it. This mesa is the one called Tonati by the chroniclers, while by the Coras it is called Nayariti, and the whole sierra derived its name from it. The same name is given to a cave in that locality, where the Coras, as well as the Huichols, deposit ceremonial objects and other offerings. The setting-sun god is worshipped equally by the two tribes. The Indians jealously guard this cave, which is never shown to outsiders. This is practically the terminus of the Sierra del Nayarit. The sierra from now on is lower and gradually falls down to Rio de Alica, or Rio Grande de Santiago, where Sierra Madre del Norte ends.</p>\r\n<p id="d0e6788">The people here, though friendly, were less sympathetic and much more reserved than those of Santa Teresa, and I could find no one who would divulge [499] tribal secrets. They had received a message from their sister pueblo telling them they had nothing to fear from me, but the Coras are not easily scared, anyhow. A stranger may enter a house without any further ceremony than the customary salutation, &quot;Āx&uacute;!&quot; One day when I approached a dwelling, a nice-looking little girl, scarcely three years of age, came running out with a big knife in her little fist, her mother following after her to catch her. The small children curiously approach you, rather than run away. My two dogs intruded into a house and met in the doorway a little girl, about four years old, who was just coming out. The family dog was inside and began at once to bark at the new-comers, ready to fight, but the little one continued her walk without in the least changing the quiet expression of her face.</p>\r\n<p id="d0e6792">Although the Coras here maintain their traditions and customs more completely than in other places, I did not see any of the adults wearing the national dress, buckskin trousers and a very short tunic reaching only below the breast and made of home-woven woollen material dyed with native indigo-blue. Only one of the boys was seen with this costume, and his father was said to have it also. Yet the Coras do not want to be confounded with the &quot;neighbours.&quot; When the principal men submitted to be photographed, I wanted a picture to show their physique, and therefore asked them to take off their shirts, which they refused to do. But when I remarked, &quot;You will then look like neighbours,&quot; the shirts came off like a flash.</p>', '2016-05-11 02:58:26', 621, '', '2016-05-11 02:59:40', 621, '2016-05-11 02:58:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 18, '*'),
(9, 'Jesus Maria, Nayarit', 'jesus-maria-nayarit', '<p id="d0e6811">Jesus Maria looks at a distance quite a town, on a [503] little plain above the river-bank. A fine, grand-looking old church, in Moorish style, a large churchyard surrounding it, and the usual big buildings connected with the churches of Spanish times, make all extraordinary impression among the pithaya-covered hills. The rest of the houses look humble enough. I went a little beyond the pueblo to the junction of arroyo Fraile with the river of Jesus Maria. As a violent wind, caused by the cooling off of the hot air of the barranca, blows every afternoon, I did not put up my tent, but had my men build an open shed. The wind lasts until midnight, and the mornings are delightfully calm and cool. The Coras consider this wind beneficial to the growth of the corn, and sacrifice a tamal of ashes, two feet long, to keep it in the valley.</p>\r\n<p id="d0e6815">The Cora of the ca&ntilde;on, and probably of the entire Tierra Caliente, is of a milder disposition than his brother of the sierra, but he looks after his own advantage as closely as the rest of them.</p>\r\n<p id="d0e6817">The houses of the village are built of stone with thatched roofs, and, having no means of ventilation, become dreadfully overheated. I frequently noticed people lying on the floor in these hovels, suffering from colds. In the summer there is also prevalent in the valley a disease of the eyes which makes them red and swollen. Although the country is malarial, the Indians attain to remarkable longevity, and their women are wonderfully well preserved. All Indian women age very late in life, a trait many of their white sisters might be pardonably envious of.</p>\r\n<p id="d0e6819">There are twenty Mexicans living here, counting the children; they are poor, and have no house or lands of their own, but live in the Convento and rent lands from the Indians. The Coras, of course, are all nominally Christians, and the padre from San Juan Peyotan [504] attends to their religious needs. I was told that as recently as forty years ago they had to be driven to church with scourges. Some families still put their dead away in caves difficult of access, closing up the entrance, without interring the bodies, and they still dance mitote, although more or less secretly.</p>\r\n<p id="d0e6823">The Indians catch crayfish, and other small fish, with a kind of hand-net of cotton thread, which they hold wide open with their elbows while crawling in the water between the stones. Where the river is deep they will even dive with the net held in this way.</p>', '2016-05-11 03:03:43', 621, '', '2016-05-11 03:10:12', 621, '2016-05-11 03:03:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 16, '*'),
(10, 'San Francisco, Nayarit', 'san-francisco-nayarit', '<p id="d0e6858">The people also agreed to let me see their mitote, which at this time of the year is given every Wednesday for five consecutive weeks in order to bring about the rainy season. The fourth of this year&#39;s series was to be on May 22d. As to burial-caves, they at first denied that there were any skulls in the neighbourhood, but finally consented to show me some. Later on, how-ever, an important shaman objected to this, strongly advising the people not to do so, because the dead helped to make the rain they were praying for, at least they could be induced not to interfere with the clouds.</p>\r\n<p id="d0e6861">A few Coras here were married to &quot;neighbours,&quot; and some Cora women had taken &quot;neighbours&quot; for husbands. For the first time, and also the last, in all my travels, I had here the gratification of seeing impecunious Mexicans from other parts of the country at work in the fields for the Coras, who paid them the customary Mexican wages of twenty-five centavos a day. The real owners of the land for once maintained their proper position.</p>\r\n<p id="d0e6863">I saw hikuli cultivated near some of the houses in San Francisco. They were in blossom, producing beautiful large, white flowers. The plant is used at the mitotes, but not generally.</p>\r\n<p id="d0e6865">On both sides of the steep arroyo near San Francisco were a great number of ancient walls of loose stones, one above the other, a kind of fortification. In other localities, sometimes in places where one would least expect them, I found a number of circular figures formed by upright stones firmly embedded in the ground, in the same way as those described earlier in this narrative.</p>\r\n<p id="d0e6867">The pueblo, <i>mirabile dictu</i>, had a Huichol teacher, whom the authorities considered, and justly so, to be better than the ordinary Mexican teacher. He was one of nine boys whom the Bishop of Zacatecas, in 1879, [510] while on a missionary tour in the Huichol country, had picked out to educate for the priesthood. After an adventurous career, which drove him out of his own country, he managed now to maintain himself here. Although his word could not be implicitly trusted, he helped me to get on with the Coras, and I am under some obligation to him.</p>\r\n<p id="d0e6874">A prominent feature in the elaborate ceremonies of the tribe, connected with the coming of age of boys and girls, is the drinking of home-made mescal. The lifting of the cochiste, as described among the Aztecs, is also practised, at least among the Coras of the sierra, and is always performed at full moon.</p>\r\n<p id="d0e6876">The people begin to marry when they are fifteen years old, and they may live to be a hundred. The arrangement of marriages by the parents of the boy without consulting him is a custom still largely followed. On five occasions, every eighth day, they go to ask for the bride they have selected. If she consents to marry the man, then all is right. One man of my acquaintance did not know his &quot;affinity&quot; when his parents informed him that they had a bride for him. Three weeks later they were married, and, as in the fairy-tale, lived happily ever afterward. His parents and grandparents fasted before the wedding. In San Francisco I saw men and women who were married, or engaged to be married, bathing together in the river.</p>\r\n<p id="d0e6878">Fasting is also a notable feature in the religion of the Coras, and is considered essential for producing rain and good crops. Abstinence from drinking water for two days during droughts is sometimes observed. The principal men on such occasions may undertake to do the fasting for the rest of the people. They then shut themselves up in La Comunidad, sit down, smoke, and keep their eyes on the ground.</p>', '2016-05-11 03:10:02', 621, '', '2016-05-11 03:10:02', 0, '2016-05-11 03:10:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 17, '*'),
(11, 'Chulavete', 'chulavete', '<p id="d0e6882">The Coras of the ca&ntilde;on are not always in summer in accord with Father Sun, because he is fierce, producing sickness and killing men and animals. Chulavete, the Morning Star, who is the protecting genius of the Coras, has constantly to watch the Sun lest he should harm the people. In ancient times, when the Sun first appeared, the Morning Star, who is cool and disliked heat, shot him in the middle of the breast, just as he had journeyed nearly half across the sky. The Sun fell down on earth, but an old man brought him to life again, so that he could tramp back and make a fresh start.</p>\r\n<p id="d0e6884">The Morning Star is the principal great god of the Coras. In the small hours of the morning they frequently go to some spring and wash themselves by his light. He is their brother, a young Indian with bow and arrow, who intercedes with the other gods to help the people in their troubles. At their dances they first call him to be present, and tell their wants to him, that he may report them to the Sun and the Moon and the rest of the gods.</p>\r\n<p id="d0e6886">A pathetic story of the modern adventures of this their great hero-god graphically sets forth the Indian&#39;s conception of the condition in which he finds himself after the arrival of the white man. Chulavete was poor, and the rich people did not like him. But afterward they took to him, because they found that he was a nice man, and they asked him to come and eat with them. He went to their houses dressed like the &quot;neighbours.&quot; But once when they invited him he came like an Indian boy, almost naked. He stopped outside of the house, and the host came out with a torch of pinewood to see who it was. He did not recognise Chulavete, and called out to him: &quot;Get away, you Indian pig! What are you doing here?&quot; And with his torch he burned stripes [512] down the arms and legs of the shrinking Chulavete. Next day Chulavete received another invitation to eat with the &quot;neighbours.&quot; This time he made himself into a big bearded fellow, with the complexion of a man half white, and he put on the clothes in which they knew him. He came on a good horse, had a nice blanket over his shoulder, wore a sombrero and a good sabre. They met him at the door and led him into the house.</p>\r\n<p id="d0e6890">&quot;Here I am at your service, to see what I can do for you,&quot; he said to them.</p>\r\n<p id="d0e6892">&quot;Oh, no!&quot; they said. &quot;We invited you because we like you, not because we want anything of you. Sit down and eat.&quot;</p>\r\n<p id="d0e6894">He sat down to the table, which was loaded with all the good things rich people eat. He put a roll of bread on his plate, and then began to make stripes with it on his arms and legs.</p>\r\n<p id="d0e6896">&quot;Why do you do that?&quot; they asked him. &quot;We invited you to eat what we eat.&quot;</p>\r\n<p id="d0e6898">Chulavete replied: &quot;You do not wish that my heart may eat, but my dress. Look here! Last night it was I who was outside of your door. The man who came to see me burned me with his pine torch, and said to me, ‘You Indian pig, what do you want here?&#39; &quot;</p>\r\n<p id="d0e6900">&quot;Was that you?&quot; they asked.</p>\r\n<p id="d0e6902">&quot;Yes, gentlemen, it was I who came then. As you did not give me anything yesterday, I see that you do not want to give the food to me, but to my clothes. Therefore, I had better give it to them.&quot; He took the chocolate and the coffee and poured it over himself as if it were water, and he broke the bread into pieces and rubbed it all over his dress. The sweetened rice, and boiled hen with rice, sweet atole, minced meat with chile, rice pudding, and beef soup, all this he poured [513] over himself. The rich people were frightened and said that they had not recognised him.</p>\r\n<p id="d0e6906">&quot;You burned me yesterday because I was an Indian,&quot; he said. &quot;God put me in the world as an Indian. But you do not care for the Indians, because they are naked and ugly.&quot; He took the rest of the food, and smeared it over his saddle and his horse, and went away.</p>', '2016-05-11 03:14:58', 621, '', '2016-05-11 03:14:58', 0, '2016-05-11 03:14:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 15, '*'),
(12, 'Origins of the Cora', 'origins-of-the-cora', '<p><span>The Coras say they originated in the east, and were big people with broad and handsome faces and long hair. They then spoke another language, and there were no &quot;neighbours.&quot; According to another tradition, the men came from the east and the women from the west.</span></p>', '2016-05-11 03:17:39', 621, '', '2016-05-11 03:17:39', 0, '2016-05-11 03:17:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 14, '*'),
(13, 'Cora origins of the world', 'cora-origins-of-the-world', '<p id="d0e6910">In the beginning the earth was fiat [sic] and full of water, and therefore the corn rotted. The ancient people had to think and work and fast much to get the world in shape. The birds came together to see what they could do to bring about order in the world, so that it would be possible to plant corn. First they asked the red-headed vulture, the principal of all the birds, to set things right, but he said he could not. They sent for all the birds in the world, one after another, to induce them to perform the deed, but none would undertake it. At last came the bat, very old and much wrinkled. His hair and his beard were white with age, and there was plenty of dirt on his face, as he never bathes. He was supporting himself with a stick, because he was so old he could hardly walk. He also said that he was not equal to the task, but at last he agreed to try what he could do. That same night he darted violently through the air, cutting outlets for the waters; but he made the valleys so deep that it was impossible to walk about, and the principal men reproached him for this. &quot;Then I will put everything back as it was before,&quot; he said.</p>\r\n<p id="d0e6912">&quot;No, no!&quot; they all said. &quot;What we want is to make [514] the slopes of a lower incline, and to leave some level land, and do not make all the country mountains.&quot;</p>\r\n<p id="d0e6916">This the bat did, and the principal men thanked him for it. Thus the world has remained up to this day.</p>\r\n<p id="d0e6918">No rain was falling, and the five principal men despatched the humming-bird to the place in the east where the rain-clouds are living, to ask them to come over here. The clouds came very fast and killed the humming-bird, and then returned to their home. After a while the humming-bird came to life, and told the principal men that the clouds had gone back. The people then sent out the frog with his five sons. As he proceeded toward the east he left one of his sons on each mountain. He called the clouds to come, and they followed and overtook him on the road. But he hid himself under a stone, and they passed over him. Then the fifth son called them on, and when they overtook him he, too, hid himself under a stone. Then the fourth son called the clouds and hid, then the third son called, and then the second, and finally the first, who had been placed on a mountain from which the sea can be seen to the west of the sierra. When the storm-clouds went away again, the frogs began to sing merrily, which they do to this day after rain, and they still hide under stones when rain is coming to the Cora country.</p>', '2016-05-11 03:20:26', 621, '', '2016-05-11 03:20:26', 0, '2016-05-11 03:20:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 13, '*'),
(14, 'Rabbit and Deer switch feet', 'rabbit-and-deer-switch-feet', '<p><span>The rabbit in olden times had hoofs like the deer, and the deer had claws. They met on the road and saluted each other as friends. Said the deer: &quot;Listen, friend, lend me your sandals, to see how they feel. Only for a moment.&quot; The rabbit, who was afraid the deer would steal them, refused at first, but at last he agreed, and the deer, putting them on, rose and began to dance. &quot;Oh, how beautifully it sounds!&quot; he said. He danced five circuits, and began to dance mitote and sing. The [515] r</span><span>abbit sat looking on, and was in a dejected mood, fearing that the deer might not give him back his sandals. The deer then asked permission to run five big circuits over the mountains. The rabbit said no, but the deer went away, promising to come back directly. He returned four times, but on the fifth round he ran away. The rabbit climbed up on a mountain and saw the deer already far off. He wanted to follow him, but he could not, because his feet were bare. The deer never returned the hoofs to the rabbit, and hoofless the rabbit has remained to this day.</span></p>', '2016-05-11 03:24:03', 621, '', '2016-05-11 03:24:03', 0, '2016-05-11 03:24:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 12, '*'),
(15, 'The old Cora shaman', 'the-old-cora-shaman', '<p id="d0e6924">I had many interesting interviews with the old shaman whom the authorities had appointed to serve me. He confided to me that for many years he had faithfully fulfilled his office as the principal singing shaman of the community, but that the people had once suddenly accused him of practising sorcery and wanted to punish him. Being very intelligent and upright, he was of great assistance to me, and the more eager to do all he could for the grudge he bore his compatriots for accusing him of sorcery. No doubt he was glad of my coming, as it gave him a chance to rehabilitate himself, since, for the first time in three years, he had been engaged to sing at the dance. Be this as it may, I obtained much valuable information from him. He could elucidate the trend of Indian thought better than any shaman I had hitherto met, and his talk was full of aphorisms and opinions with reference to Indian views of life.</p>\r\n<p id="d0e6926">Referring to the many regulations and observances the Indians have to comply with in order to insure food, health, and life, he said: &quot;A man has to do a good deal to live. Every tortilla we eat is the result of our work. If we do not work, it does not rain.&quot; That the &quot;work&quot; [516] consists in fasting, praying, and dancing does not detract from its hardship.</p>\r\n<p id="d0e6930">Other sayings I picked up are as follows:</p>\r\n<p id="d0e6932">We do not know how many gods there are.</p>\r\n<p id="d0e6934">The Moon is man and woman combined; men see in her a woman, women see a man.</p>\r\n<p id="d0e6936">It is better to give a wife to your son before he opens his eyes very much; if not, he will not know whom he wants.</p>\r\n<p id="d0e6938">Illness is like a person; it hears.</p>\r\n<p id="d0e6940">Everything is alive; there is nothing dead in the world. The people say the dead are dead; but they are very much alive.</p>', '2016-05-11 03:34:00', 621, '', '2016-05-11 03:34:00', 0, '2016-05-11 03:34:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 11, '*');
INSERT INTO `native_content` (`id`, `title`, `alias`, `introtext`, `created`, `created_by`, `created_by_alias`, `modified`, `modified_by`, `publish_up`, `publish_down`, `images`, `urls`, `ordering`, `language`) VALUES
(16, 'The T&aacute;quat ancients', 'the-taquat-ancients', '<p>My friend went with me in the afternoon to the place where the mitote was to be given. As the preparations of the principal men consume two days, and I was bent on seeing everything, I went to the place the day before the dance was to come off. It was a few miles away in a remote locality, on top of a hill the upper part of which was composed mainly of huge stones, some of them as regular in shape as if they had been chiselled. Here and there in the few open spaces some shrubbery grew. An opening in the midst of the great mass of stones had been prepared to serve as a dancing-place. The big stones looked dead enough, but to the Indians they are alive. They are what the Coras call T&aacute;quats or ancient people. Once upon a time they went to a mitote, just as we were doing now, when the morning star arose before they arrived at their destination, and all were changed into stone, and ever since have appeared like stones. My companion pointed out the various figures of men, women, and children, with their bundles and baskets, girdles, etc., and in the waning light of day it was not difficult to understand how [519] the Indians had come to this conception of the fantastic forms standing all around the place. Even a mountain may be a Taquat, and all the Taquats are gods to whom the Coras pray and sacrifice food; but it is bad to talk about them.</p>\r\n<p id="d0e6951">It had often been a puzzle to me why primitive people should make for themselves stone idols to whom they might sacrifice and pray; but what is to us a rock or stone may be to the Indian a man or a god of ancient times, now turned into stone. By carving out features, head, body, or limbs, they only bring before their physical eyes what is in their mind&#39;s eye. This peculiar kind of pantheism can never be eradicated from the Indian&#39;s heart unless he is from infancy estranged from his tribal life.</p>\r\n<p id="d0e6953">In the centre of the dancing-place stood a magnificent tree not yet in leaf, called <i>chócote</i>, and there was some shrubbery growing about and around the place, which is very old. Only a few yards higher up among the rocks is a similar spot, with traces of still greater antiquity. The Indians had promised me that on this occasion one of their shamans would make a god&#39;s eye for me, and I was shown the stone on which he would sit while making it. It was near the tree; and back of it, arranged in a circle around the fire, were six similar stones, in place of the stools I had seen in Pueblo Viejo. The principal men had swept the place in the morning, and since then had been smoking pipes and talking to the gods.</p>\r\n<p id="d0e6958">There were also present a female principal, an old woman, with her little granddaughter who represented the moon. These too, it seemed, had to attend to certain religious duties which they perform for five years, the child beginning at the innocent age of three. During her term she lives with the old woman, whether she [520] is related to her or not. The old lady has charge of the large sacred bowl of the community, an office vested only in a woman of undoubted chastity. This bowl is called &quot;Mother,&quot; and is prayed to. It consists of half of a large round gourd, adorned inside and outside with strings of beads of various colours. It is filled with wads of cotton, under which lie carved stone figures of great antiquity. None but the chief religious authority is allowed to lift up the cotton, the symbol of health and life. The bowl rests also on cotton wads. On festive occasions the woman in charge brings the bowl to the dancing-place and deposits it at the middle of the altar. Parrot feathers are stood up along the inner edge, and each person as he arrives places a flower on top of the cotton inside of the bowl. This vessel is really the patron saint of the community. It is like a mother of the tribe, and understands, so the Indians say, no language but Cora. The Christian saints understand Cora, Spanish, and French; but the Virgin Mary at Guadalupe, the native saint of the Mexican Indians, understands all Indian languages.</p>', '2016-05-11 03:42:16', 621, '', '2016-05-11 03:44:46', 621, '2016-05-11 03:42:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 10, '*'),
(17, 'Cora cave offerings', 'cora-cave-offerings', '<p id="d0e6962">Leaving the principales to prepare themselves further for the dance, my friend and I early next morning went to see a sacred cave where the Huichols go to worship. It was situated in the same hill, outside of the country of that tribe. There were a great many caves and cavities between the stones over which we made our way, jumping from one to another. Near the lower edge of this accumulation of stones I noticed, down in the dark, deep recesses, ceremonial arrows which the pious pilgrims from beyond the eastern border of the Cora land had left. Soon after passing this point We came to a cave, the approach of which led downward and was rather narrow. With the aid of a pole or a rope it can easily be entered. I found myself at one of the ancient [521] places of worship of the Huichol Indians, the cave of their Goddess of the Western Clouds. It was not large, but the many singular ceremonial objects, of all shapes and colours, accumulated within it, made a strange impression upon me. There were great numbers of ceremonial arrows, many with diminutive deer-snares attached, to pray for luck in hunting; as well as votive bowls, gods&#39; eyes, and many other articles by which prayers are expressed. In one corner was a heap of deer-heads, brought for the same purpose. As my companion entered, a rat disappeared in the twilight of the cave.</p>\r\n<p id="d0e6966">I wanted to take some samples of the articles, but he begged me not to do it, as the poor fellows who had sacrificed the things might be cheated out of the benefits they had expected from them. He had, however, no objection to nay taking a small rectangular piece of textile fabric, with beautifully colored figures on it. &quot;This is a back shield,&quot; he said, &quot;and the Huichols do not do right by those things. They place them in the trails leading out of their country, to prevent the rain from coming to us. Lions and other ferocious animals are often represented on them, and they frighten the rain back.&quot;</p>', '2016-05-11 03:50:01', 621, '', '2016-05-11 03:50:01', 0, '2016-05-11 03:50:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 9, '*'),
(18, 'Evening T&aacute;quat rites', 'evening-taquat-rites', '<p id="d0e6980">On our return to the dancing-place I found the man who had been deputed to make the god&#39;s eye lying in a small cave in quite an exhausted condition, having fasted [522] for many days. The ceremonial object had already been made, under incantations. It was very pretty, white and blue, and had a wad of cotton attached to each corner. Its efficacy was, however, lost as far as I was concerned, as I had not been sitting beside the man while he made it, praying for what I wanted. This is a necessary condition if the Morning Star is to be made to understand clearly what the supplicant needs.</p>\r\n<p id="d0e6984">On the altar, beside the sacred bowl of the community, had been placed food and many ceremonial objects, not omitting the five ears of seed-corn to be used in raising the corn required for the feasts. In the ground immediately in front of the altar were four bunches of the beautiful tail-feathers of the bluejay.</p>\r\n<p id="d0e6986">Opposite to this, on the west side of the place, was another altar, a smaller one, on which had been put some boiled pinole in potsherds, with tortillas and a basket of cherries. This was for the dead, who if dissatisfied might disturb the feast. Afterward the pinole is thrown on the ground, while the people eat the rest of the food.</p>\r\n<p id="d0e6988">The fasting shaman came forth on our arrival and took his position opposite the main altar, talking to the gods for half an hour. The newly made god&#39;s eye had been stuck into the ground in front of him. On his left side stood the little girl, and behind her the old woman, her guardian, and a man, who was smoking tobacco. Two young men, one at the right, the other at the left, held in their hands sticks with which they woke up people who fell asleep during the night while the dance was going on.</p>\r\n<p id="d0e6990">The shaman prayed to the Morning Star, presented to him the ears of corn that were to be used as seed, and asked him to make them useful for planting. The gods know best how to fructify the grains, since all the corn [523] belongs to them. &quot;And as for this man,&quot; he added, speaking of me, &quot;you all knew him before he started from his own country. To us he seems to be good, but you alone know his heart. You give him the god&#39;s eye he asked for.&quot;</p>\r\n<p id="d0e6999">A little after dark the singer for the occasion began to play a prelude on the musical bow, which the Coras always glue to the gourd, uniting the two parts to form one instrument. The gourd was placed over a small excavation in the ground to increase its resonance. The singer invoked the Morning Star to come with his brothers, the other stars, to bring with them their pipes and plumes, and arrive dancing with the rain-clouds that emanate from their pipes as they smoke. The Morning Star was also asked to invite the seven principal Taquats to come with their plumes and pipes.</p>\r\n<p id="d0e7001">The Coras-dance like the Tepehuanes and the Aztecs, but with quicker steps, and every time they pass the altar the dancers turn twice sharply toward it. At regular intervals the old woman and the little girl danced, the former smoking a pipe. The little girl had parrot feathers tied to her forehead and a bunch of plumes from the bluejay stood up from the back of her [524] head. In the middle of the night she danced five circuits, carrying a good-sized drinking-gourd containing water from a near-by brook, which originates in the sacred lagoon.</p>\r\n<p id="d0e7005">The shaman sang well, but the dancing lacked animation, and but few took part in it. When the little girl began to dance with her grandmother, I seated myself on a small ledge not far from the musician. Immediately the shaman stopped playing and the dancing ceased. In an almost harsh voice, and greatly excited, he called to me, &quot;Come and sit here, sir!&quot; He was evidently very anxious to get me away from the ledge, and offered me a much better seat on one of the stones placed for the principal men. I had inadvertently sat on a Taquat! This sacred rock of the dancing-place had a natural hollow, which the Indians think is his votive bowl, and into which they put pinole and other food. &quot;Never,&quot; my friend told me next day, &quot;had anyone sat there before.&quot;</p>\r\n<p id="d0e7007">Later in the evening, when there was a pause in the performance, I noticed that all the men, with the singing shaman, gathered in a corner of the dancing-place, seating themselves on the ground. They were discussing what they should do in regard to the skulls I had asked for. One of the principal men told them that a dream last night had advised him not to deny the &quot;Se&ntilde;or&quot; anything he asked for, as he had to have a &quot;head&quot; and would not go without one. &quot;You are daft, and he comes here knowing a good deal,&quot; the dream had said.</p>\r\n<p id="d0e7009">They all became alarmed, especially the man who had steadily opposed their complying with my request, and they agreed that it was better to give the white man what he wanted. The gobernador even raised the question whether it would not be best to let me have the [525] skulls early next morning, together with the other things I was to get; or, if not then, at what other time? My shaman friend diplomatically proposed that I should set the time for this.</p>\r\n<p id="d0e7013">Next morning I got the god&#39;s eye as well as a splendid specimen of a musical bow with the gourd attached, the playing-sticks, etc., all of which were taken out of a cave near the dancing-place. There was another cave near by, into which the principal men are accustomed to go to ask permission from the sun and moon and all the other Taquats to make their feasts.</p>\r\n<p id="d0e7015">The morning saw the feast concluded in about the usual way. Tobacco was smoked over the seed-corn on the altar, and sacred water was sprinkled from a red orchid over everything on the altar, including the sacred bowl and the flowers on top of it, as well as over the heads of all the people present, to insure health and luck. This is done on behalf of the Morning Star, because he throws blessed water Over the whole earth, and on the corn and the fruit the Coras eat. The flowers are afterward taken home, even by the children, and put in cracks in the house walls, where they remain until removed by the hand of time.</p>', '2016-05-11 03:57:08', 621, '', '2016-05-11 20:29:28', 621, '2016-05-11 03:57:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 6, '*'),
(19, 'Cora singing shamans', 'cora-singing-shamans', '<p id="d0e7017">The people of Santa Teresa and San Francisco, at certain rain-making feasts, fashion a large locust (<i>chicharra</i>) out of a paste made of ground corn and beans, and place it on the altar. In the morning, after the dancing of the mitote, it is divided among the participants of the feast, each eating his share. This is considered more efficient even than the dancing itself.</p>\r\n<p id="d0e7022">It is evident that the religious customs of the ca&ntilde;on of Jesus Maria are on the wane, mainly because the singing shamans are dying out, though curing shamans will remain for centuries yet. As the Indians now [526] have to perform their dances secretly, the growing generation has less inclination and little opportunity to learn them, and the tribe&#39;s ritual and comprehensive songs will gradually become lost.</p>\r\n<p id="d0e7026">My shaman friend in San Francisco complained to me that the other shamans did not know the words of the songs well enough. Tayop (Father Sun) and the other gods do not understand them, he said, and therefore these shamans cannot accomplish anything with &quot;los se&ntilde;ores.&quot; It was like sending a badly written letter: &quot;the gentlemen&quot; pass it from one to another, none of them being able to make out its meaning.</p>', '2016-05-11 05:57:32', 621, '', '2016-05-11 05:57:32', 0, '2016-05-11 05:57:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 8, '*'),
(20, 'Cora cave burials', 'cora-cave-burials', '<p id="d0e7028">In the mean time my efforts to obtain anthropological specimens were more laborious than successful, because it was very difficult to get anyone to show me where they could be found. To make things worse, suddenly another man dreamed that I had enough &quot;heads,&quot; and so I was not permitted to search for them any more. But I did not intend to content myself with the few I had secured. I had made arrangements with a Cora some time before to show me some skulls he knew of, and after much procrastination on his part I at last got him to accompany me.</p>\r\n<p id="d0e7030">We rode for fifteen miles in the direction of Santa Teresa. The country was rough and but sparsely inhabited. In fact, I passed three deserted ranches, and near one of them I killed a Gila monster that was just making its burrow. There lay an air of antiquity over the whole landscape. About half a league before reaching the caves we sought, I came upon quite an extensive fortification; I also noticed a number of trincheras in one arroyo; and above it on a mesa, running along the edge, we found a wall built of loose stones. The mesa, 300 by 200 feet in extent, was a natural fortress difficult of access, except at one point where a little cordon, [527] like an isthmus, led to it. Here, however, I found no vestige of ancient inhabitants.</p>\r\n<p id="d0e7034">There were two shallow caves close to each other in the remote valley into which the guide had led me. In the larger one, which was eight feet deep and twelve feet broad, nine skulls were found. In the other were only a few bones, and I noticed indications of partitions, in the shape of upright stones, between the skeletons. The bodies must have been partly buried, with the heads protruding, in spaces a foot square.</p>', '2016-05-11 06:30:32', 621, '', '2016-05-11 06:30:32', 0, '2016-05-11 06:30:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 7, '*'),
(21, 'Intertribal exchange and intercourse', 'intertribal-exchange-and-intercourse', '<p>In treating of the single tribes, the routes were mentioned which are followed by the natives as they travel from shore to shore and from settlement to settlement. These routes are established by tradition and the Eskimo never stray from them. In order to obtain a more thorough understanding of the migrations of single individuals and of families, the relations between the tribes and the settlements must be discussed.</p>\r\n<p>By the lively intercourse which is always kept up between the settlements, it cannot fail that marriages between members of different tribes should be of frequent occurrence and that many ties of affinity and consanguinity should thus be created. These relations, however, as distances increase, quickly become less common. For instance, in Cumberland Sound three people are found belonging to Tununirn, about ten belonging to Akudnirn, and quite a number coming from Padli. Also, two Sikosuilarmiut live there, a few natives of Akuliaq and Qaumauang, and very many Nugumiut. Hall&#39;s accounts concerning the Nugumiut and the Aivillirmiut prove a similar proportion of strange natives among these tribes. Every tribe may be said to bring together its immediate neighbors, as it is closely related to them, while those which are separated by the tribe itself are strangers to one another. The importance of this mediate position is regulated by the strength of the tribe, by the significance of the country in reference to its produce, and by the routes crossing it.</p>\r\n<p>Thus, the Sikosuilarmiut and the Nuratamiut are closely connected, and may be considered as forming one group with the Akuliarmiut. The Sikosuilarmiut have intercourse with the Igdlumiut, the inhabitants of the northern shore of Labrador. According to Lucien M. Turner, three tribes may be distinguished there as inhabiting the [463] shores of Ungava Bay and the eastern shore of Hudson Bay. This report differs somewhat from the accounts of the Moravian missionaries who have intercourse with the inhabitants of Ungava Bay near Cape Chidleigh. From their reports four tribes may be distinguished: the Kangivamiut of George River, the Kouksoarmiut of Big River, the Ungavamiut of Hope Advance Bay (which is properly named Ungava), and the Itivimiut of Hudson Bay. I am rather undecided whether Ungava is a bay or a large strait separating Cape Wolstenholme and the adjacent land from the continent, as the name Ungava is also reported south of Cape Wolstenholme. The inhabitants of this shore are the Itivimiut of the Labrador Eskimo and the Igdlumiut of the natives of Baffin Land. Probably the intercourse between Sikosuilaq and Cape Wolstenholme is of no great importance. The Sikosuilarmiut visit Trinity Islands (Nannuragassain) in skin boats to hunt walrus and cross by the three islands Tudjaraaq´djung, Akugdlirn, and Tudjaqdjuara´lung to the opposite shore of Hudson Strait. The passage across the strait is considered very dangerous, and therefore is rarely undertaken. The natives do not utter a single word during the long passage; they believe a destructive gale might be conjured up if they did. Only once have natives been met with on Salisbury Island (Lyon, Attempt to reach Repulse Bay, p. 128), but it is doubtful whether they belonged to the northern or to the southern shore of the strait. As for the rest, the passage is only known to me by reports I received in Cumberland Sound, which were confirmed by the whalers visiting the northern shore of Hudson Strait. I do not know whether any intercourse exists between Sikosuilaq and Southampton Island. It is worth remarking that on Mansfield Island numerous ruins of Eskimo habitations have been found (Gordon, Report on the Hudson&#39;s Bay Expedition, 1884, p. 38).</p>\r\n<p>The Qaumauangmiut are connected with the Nugumiut in the same manner as with the Akuliarmiut, and many are said to winter near North Bay, which is also visited by the Akuliarmiut. From Hall&#39;s reports it would appear that many are settled in Frobisher Bay.</p>\r\n<p>At present the intercourse between the Nugumiut and the Oqomiut is of no significance, as many years may pass without a journey being made from one tribe to the other. Formerly, when many whalers visited Cumberland Sound and Field Bay, a number of Nugumiut immigrated to the sound, and consequently almost half of the Eskimo now settled on the western shore of Cumberland Sound were born in Nugumiut or Ukadliq. At the same time many Oqomiut settled among the Nugumiut. That period was doubtless an exceptional one; at any rate, the long stretch of uninhabited shore between the settlements of the two tribes is not favorable to intimate intercourse. Indeed, even now the Nugumiut are considered strangers in the sound, and, notwithstanding the existence of many intermarriages between the tribes, a number of families are not at all acquainted [464] with one another. It is remarkable that the number of natives born in Nugumiut is much larger on the western shore than on the eastern. They seem to have joined their nearest neighbors, the southern Talirpingmiut, perhaps for the reason that in their district the geographic character of the land is most similar to that of Frobisher Bay. The number of Nugumiut settled among the inhabitants of Nettilling Fjord and among the Kingnaitmiut is far less. Among the Saumingmiut there is no one who has traveled beyond Naujateling, and in Padli or farther north there are very few individuals who have been south of Cumberland Sound. It is only by careful consideration of the birthplace of the different individuals who are members of the settlements of Cumberland Sound that it is possible at the present time to detect the former division of the Oqomiut into subtribes. The inhabitants of the eastern shore are related to the Padlimiut and the Akudnirmiut; those of the western shore, to the Nugumiut. In 1840 a brisk intercourse existed between Padli and the sound (Eenoolooapik, p. 81), and probably sledges crossed the peninsula every winter. Though the intercourse is not so intimate to-day as it is between the settlements of the sound, it is yet active. The Kingnaitmiut form the medium of the regular intercourse between Saumia and Padli, while families removing to Akudnirn travel along the shore of Davis Strait. Among the subtribes of the Oqomiut the Saumingmiut are most nearly related to the Padlimiut and extend their migrations farthest to the north.</p>\r\n<p>The Akudnirmiut, who are closely connected with the Padlimiut, are considered strangers by the Oqomiut. The intercourse between the Akudnirmiut and the Aggomiut is not very frequent, and seems to be maintained as irregularly as that between the Nugumiut and the Oqomiut.</p>\r\n<p>The inhabitants of the northern sounds and of Fury and Hecla Strait frequently visit one another. Parry mentions a number of journeys in each direction (II, p. 436). Hall found natives of Tununirn and Tununirusirn settled in Iglulik (II, p. 356). I myself found two Iglulirmiut among the Akudnirmiut. The intercourse seems to have been always very active, and consequently those tribes may be considered as one group.</p>\r\n<p>The inhabitants of North Devon belong to the Tununirusirmiut, a few families of this tribe sometimes settling on the island and after a few years&#39; absence returning to their former home.</p>\r\n<p>From Parry&#39;s, Hall&#39;s, and Schwatka&#39;s reports it appears that the Aivillirmiut are closely related to the Iglulirmiut, while the Eskimo of Chesterfield Inlet, the Agutit or Kinipetu, form a separate group.</p>\r\n<p>It is remarkable that between the tribes of Hudson Bay and the more western ones a deep distrust exists, which prevents a frequent and unlimited intercourse. The Sinimiut and Netchillirmiut are [465] feared by the Aivillirmiut, though intermarriages and removals from one tribe to the other are not rare. No doubt they are less closely related than are the neighboring tribes hitherto mentioned. Unfortunately, too little is known of the western tribes to admit of a decided opinion whether or not there exists an important difference in customs and habits. The Sinimiut, the Netchillirmiut, and the Ugjulirmiut may be comprised in one group, for they all hold frequent intercourse with one another and the last two even inhabit the same region at the present time. The change which the relations between these tribes have undergone since 1833 has already been referred to, as has their intercourse with the Ukusiksalirmiut. Schwatka (Science, Vol. IV, p. 543) states that they occasionally meet the Qidneliq of Coronation Bay, but that both tribes distrust each other. Our knowledge about the migrations from North Devon to Ellesmere Land and North Greenland is very scanty, but it is necessary to mention its existence.</p>', '2016-05-11 06:41:28', 621, '', '2016-05-11 06:41:28', 0, '2016-05-11 06:41:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 5, '*'),
(22, 'Greetings and conflicts among strangers', 'greetings-and-conflicts-among-strangers', '<p>Between tribes that are strangers to one another ceremonies of greeting are customary which are not adapted to facilitate intercourse. The ceremonies will be described further on (see <a href="http://www.gutenberg.org/files/42084/42084-h/42084-h.htm#page609">p. 609</a>). For the present it will be sufficient to say that duels, with varying details, are common between a stranger and a man of the tribe, and these sometimes result in the death of the former.</p>\r\n<p>Among neighboring tribes these ceremonies are dispensed with, for instance, between the Padlimiut and Oqomiut, Padlimiut and Akudnirmiut, while a Nugumio or an Akudnirmio unknown in Oqo has there to go through the whole of the performance. The exception in favor of the former tribes is doubtless due to the frequent intermarriages with those tribes, whereby a constant acquaintance is kept up.</p>\r\n<p>Real wars or fights between settlements, I believe, have never happened, but contests have always been confined to single families. The last instance of a feud which has come to my knowledge occurred about seventy years ago. At that time a great number of Eskimo lived at Niutang, in Kingnait Fjord, and many men of this settlement had been murdered by a Qinguamio of Anarnitung. For this reason the men of Niutang united in a sledge journey to Anarnitung to revenge the death of their companions. They hid themselves behind the ground ice and killed the returning hunter with their arrows. All hostilities have probably been of a similar character.</p>\r\n<p>One tradition only refers to a real fight between the tribes. On the steep island Sagdluaqdjung, near Naujateling, ruins of huts are found on the level summit. They are said to have been built by Eskimo who lived by the seashore and were attacked by a hostile tribe of inlanders. The tradition says that they defended themselves with bows and arrows, and with bowlders which they rolled down upon the enemy. The occurrence of huts upon the top of an island is very unusual, and this tradition is the only one referring to any kind of fights or wars. Even the tradition of the expulsion of the Tornit a [<span class="pagenum">466]</span> fabulous tribe said to have lived with the Eskimo on these shores, does not refer to a combat. The details of this tradition will be found in a subsequent chapter.</p>\r\n<p>I wish to state here that my inquiries and my understanding of the facts as they have been reported by other travelers do not agree with the opinions given by Klutschak (Deutsche Rundschau für Geographie und Statistik, III, p. 418), who claims for the Eskimo of the west shore of Hudson Bay reservations which are limited by precise lines of demarkation. In comparing this statement with his own and with Gilder&#39;s narratives I am led to believe that the relations between the tribes are the same in these regions as they are farther east. This opinion is strengthened by Dall&#39;s remarks on the Alaska tribes (Science, p. 228, 1885).</p>', '2016-05-11 19:39:51', 621, '', '2016-05-11 19:39:51', 0, '2016-05-11 19:39:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 3, '*'),
(23, 'Individual removals', 'individual-removals', '<p>The reasons for the frequent removals of individual Eskimo to strange tribes are to be looked for in the customs of the natives. I can only mention here that intermarriage, adoption, and the fear of blood vengeance are the principal ones.</p>\r\n<p>It is peculiar to the migratory habits of the Eskimo that almost without exception the old man returns to the country of his youth, and consequently by far the greater part of the old people live in their native districts.</p>', '2016-05-11 19:42:07', 621, '', '2016-05-11 20:29:20', 621, '2016-05-11 19:42:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 4, '*'),
(24, 'Whaling industry', 'whaling-industry', '<p>During the last decades the most important inducement to removals has been the presence of the whalers in certain parts of the country. Since the beginning of our century their fleets have visited the west shore of Baffin Bay and Davis Strait, and thus European manufactures have found their way to the inhospitable shores of the Arctic Sea. The most valuable objects which were bartered were metals and wood. The value of the former may be seen in its economical application for knives and harpoon heads. By means of this trade the Akudnirmiut and the Tununirmiut became far superior to the Oqomiut and the Iglulirmiut, with whom they traded extensively in dogs, skins, &amp;c. The Akuliarmiut and the Qaumauangmiut also enjoyed the advantages which accrued from trade with the ships of the Hudson Bay Company.</p>\r\n<p>When the whalers became better acquainted with the natives and the peculiar jargon which is still in use was developed, the traffic became very active, and reached its height after Cumberland Sound was rediscovered by Penny. As soon as the whalers began to winter in the sound and to employ the natives the latter received firearms and European boats in exchange for their wares, and then their modes of living became materially changed. The immense quantity of European manufactured articles which thus came into the possession of the natives induced the removal of many families to the favored region. Particularly did the Nugumiut and the Akudnirmiut migrate during that period. When in the course of time the [<span class="pagenum">467]</span> Bay of Nugumiut was visited by the whalers removals of members of this tribe became less frequent.</p>\r\n<p>After the Eskimo had become acquainted with the advantages of firearms the natives of Davis Strait also began to trade bearskins for guns and ammunition, having learned how highly they were prized in Cumberland Sound. Besides, they received, in exchange for seals and walrus blubber put up for the whalers, tobacco, pipes, coffee, boxes,&amp; c. In a similar way the Saumingmiut barter with the whalers of Cumberland Sound, whom they visit during the winter, carrying heavy loads of bearskins to the stations.</p>\r\n<p>A brief sketch of the way in which the whaling and the trade with the Eskimo in Cumberland Sound are carried on may be of interest at this point. Two of the whaling stations are still kept up. They are situated on Qeqerten, the settlement of the Kingnaitmiut. When the Eskimo who have spent the summer inland return at the beginning of October they eagerly offer their services at the stations, for they receive in payment for a half year&#39;s work a gun, a harmonium or something of that nature, and a ration of provisions for their families, with tobacco every week. Every Saturday the women come into the house of the station, at the blowing of the horn, to receive their bread, coffee, sirup, and the precious tobacco. In return the Eskimo is expected to deliver in the kitchen of the station a piece of every seal he catches.</p>\r\n<p>The time for the fall fishing commences as soon as the ice begins to form. If the weather, which is generally stormy, permits it, the boats leave the harbor to look out for the whales which pass along the east shore of the sound toward the north. During the last few years the catch has been very unprofitable, only a few whales having been seen. As the ice forms quickly the boats must be brought back about the end of October or the beginning of November. Since the whale fishery has become unprofitable the stations have followed the business of collecting seal blubber and skins, which they buy from the Eskimo. (See Appendix, <a href="http://www.gutenberg.org/files/42084/42084-h/42084-h.htm#app1">Note 1</a>.)</p>\r\n<p>A lively traffic springs up as soon as the ice becomes strong enough to allow sledges to pass from shore to shore. The sledges of the stations are sent from one settlement to another to exchange tobacco, matches, coffee, bread, &amp;c. for skins and the spare blubber which the Eskimo have carefully saved up. On the other hand, those natives who require useful articles, such as cooking pots, lamps, &amp;c., collect quantities of hides and blubber and go to Qeqerten to supply their wants. The winter passes quickly amid the stir of business, till everything comes to a stop at the end of March, when the young sealing season fairly opens.</p>\r\n<p>When the sun has reached such a height that the snow begins to melt in favored spots, a new life begins at the stations. The skins which have been collected in the winter and become frozen are [<span class="pagenum">468]</span> brought out of the store room and exposed to the sun&#39;s rays. Some of the women busy themselves, with their crescent shaped knives, in cutting the blubber from the skins and putting it away in casks. Others clean and salt the skins, which are likewise packed away. The men also find enough work to do after the young sealing is over, for the whale boats must be got ready for the spring fishing. Strangers whose services have been engaged by the station for the next few months arrive daily with their families and all their goods to take up their abode on Qeqerten. The boats are dug out of the deep snow, the oars and sails are looked after, the harpoons are cleaned up and sharpened, and everything is in busy preparation. The boats are made as comfortable as possible with awnings and level floors, for the crews are not to come to the shore for about six weeks.</p>\r\n<p>By the beginning of May, the arrangements having been completed, the boats are put upon the sledges, which, under the direction of native drivers, are drawn by dog teams, with their crews, to the floe edge. The sledges being heavily laden and food for the dogs having to be provided by hunting, each day&#39;s stage is rather short. Arriving at the floe edge the sledges are unloaded and the boats are launched. Seals and birds of all kinds are now found in profusion and the chase is opened without delay upon everything that is useful and can be shot. Sledges are regularly sent back to Qeqerten with skins and meat for the families of the Eskimo, while the blubber is packed in casks, which are kept ready on the spot.</p>\r\n<p>The most important object of the expedition is the whale. Harpoons and lines are always in readiness for the contest with the mighty monster. The boats return to the north with the breaking up of the ice and the fishing ends in July. The Eskimo are paid off and dismissed and resume their reindeer hunting, while the whites are glad to enjoy some rest after the weeks of exhausting labor.</p>\r\n<p>The constant contact between the Eskimo and the whalers has effected a perfect revolution in the trade between the Eskimo tribes. As the whale catch in Cumberland Sound has fallen off during the past fifteen years, a remigration of the population of Davis Strait has occurred, ships visiting these shores every fall and a regular traffic being kept up. Therefore many Oqomiut now travel as far as Qivitung in order to trade there. As Nugumiut is still frequently visited by whalers, there is no inducement for the inhabitants to leave their country.</p>\r\n<p>Within a few years the Akuliarmiut also have become amply provided with firearms and European products in general by means of a new whaling station which has been established in their vicinity.</p>\r\n<p>As to the Iglulirmiut, the importation of European manufactures at Pond Bay makes the trade with that region even more important than formerly.</p>\r\n<p>The Aivillirmiut and the Kinipetu have immediate intercourse [<span class="pagenum">469]</span> with the whalers frequenting the western shore of Hudson Bay. Besides, the southern tribes trade with the stations of the Hudson Bay Company.</p>\r\n<p>The more western tribes of Boothia and its environs are dependent on the mediation of the Aivillirmiut for their supply of goods, as they themselves have no chance of communicating with the whites.</p>', '2016-05-11 19:53:09', 621, '', '2016-05-11 20:29:12', 621, '2016-05-11 19:53:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 2, '*'),
(25, 'Exchanges of raw materials', 'exchanges-of-raw-materials', '<p>Finally, I shall describe the old trading routes which existed between these tribes before matters were totally changed by the influence of the Europeans. Two desiderata formed the principal inducement to long journeys, which sometimes lasted even several years: wood and soapstone. The shores of Davis Strait and Cumberland Sound are almost destitute of driftwood, and consequently the natives were obliged to visit distant regions to obtain that necessary material. Tudjaqdjuaq in particular was the objective point of their expeditions. Their boats took a southerly course, and, as the wood was gathered, a portion of it was immediately manufactured into boat ribs and sledge runners, which were carried back on the return journey; another portion was used for bows, though these were also made of deer&#39;s horns ingeniously lashed together. A portion of the trade in wood seems to have been in the hands of the Nugumiut, who collected it on Tudjaqdjuaq and took it north. Another necessary and important article of trade, soapstone, is manufactured into lamps and pots. It is found in a few places only, and very rarely in pieces large enough for the manufacture of the articles named. Among the places visited by the natives for the purpose of obtaining it may be mentioned Kautaq, east of Naujateling; Qeqertelung, near the former place; Qarmaqdjuin (Exeter Bay), and Committee Bay. The visitors come from every part of the country, the soapstone being dug or &quot;traded&quot; from the rocks by depositing some trifles in exchange. In addition to wood and soapstone, metals, which were extremely rare in old times, have formed an important object of trade. They were brought to Baffin Bay either by the Aivillirmiut, who had obtained them from the Hudson Bay Company and the Kinipetu, or by the Akuliarmiut. Even when Frobisher visited the Nugumiut in 1577 he found them in possession of some iron (Frobisher).</p>\r\n<p>The occurrence of flint, which was the material for arrowheads, may have given some importance to places where it occurs. Formerly an important trade existed between the Netchillirmiut and the neighboring tribes. As the district of the former is destitute of driftwood and potstone they are compelled to buy both articles from their neighbors. In Ross&#39;s time they got the necessary wood from Ugjulik, the potstone from Aivillik. They exchanged these articles for native iron (or pyrite), which they found on the eastern shore of Boothia and which was used for striking fire. After having collected a sufficient stock of it during several years, they traveled to [<span class="pagenum">470]</span> the neighboring tribes. For reasons which have been mentioned this trade is now essentially changed. According to Schwatka there is a mutual distrust between the Ugjulirmiut and the Netchillirmiut on one side and the Qidnelik on the other, for which reason the intercourse between these tribes is very limited.</p>', '2016-05-11 19:56:10', 621, '', '2016-05-11 19:56:10', 0, '2016-05-11 19:56:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 1, '*'),
(26, 'Cora Judio masks', 'cora-judio-masks', '26:<br /><p><img title="Cora Judio masks" src="images/judios.jpg" alt="" /></p>', '2016-05-11 20:25:19', 621, '', '2016-05-11 20:36:12', 621, '2016-05-11 20:25:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 2, '*'),
(27, 'Peyote', 'peyote', '29:<br /><p><img title="Peyote" src="images/hikuri.jpg" alt="" /></p>', '2016-05-11 20:32:28', 621, '', '2016-05-11 20:35:53', 621, '2016-05-11 20:32:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 1, '*'),
(28, 'Whale transformation mask', 'whale-transformation-mask', '30:<br /><p><img title="Whale transformation mask" src="images/whale-transformation-mask.jpg" alt="" /></p>', '2016-05-11 20:41:42', 621, '', '2016-05-11 20:41:42', 0, '2016-05-11 20:41:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 0, '*'),
(29, 'Clothing / Apparel', 'clothing-apparel', '32:<br />', '2016-05-12 23:49:51', 621, '', '2016-05-12 23:49:51', 0, '2016-05-12 23:49:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 29, '*'),
(30, 'Shelter', 'shelter', '33:<br />', '2016-05-12 23:50:07', 621, '', '2016-05-12 23:50:07', 0, '2016-05-12 23:50:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 28, '*');
INSERT INTO `native_content` (`id`, `title`, `alias`, `introtext`, `created`, `created_by`, `created_by_alias`, `modified`, `modified_by`, `publish_up`, `publish_down`, `images`, `urls`, `ordering`, `language`) VALUES
(31, 'Transportation', 'transportation', '34:<br />', '2016-05-12 23:52:22', 621, '', '2016-05-12 23:52:22', 0, '2016-05-12 23:52:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 27, '*'),
(32, 'Food exploitation or preparation', 'food-exploitation-or-preparation', '35:<br />', '2016-05-12 23:54:07', 621, '', '2016-05-12 23:54:07', 0, '2016-05-12 23:54:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 26, '*'),
(33, 'Energy-related resources', 'energy-related-resources', '36:<br />', '2016-05-12 23:54:17', 621, '', '2016-05-12 23:54:17', 0, '2016-05-12 23:54:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 25, '*'),
(34, 'Harvest of natural materials', 'harvest-of-natural-materials', '37:<br />', '2016-05-12 23:54:27', 621, '', '2016-05-12 23:54:27', 0, '2016-05-12 23:54:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 24, '*'),
(35, 'Bone', 'bone', '38:<br />', '2016-05-12 23:54:39', 621, '', '2016-05-12 23:54:39', 0, '2016-05-12 23:54:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 23, '*'),
(36, 'Skin', 'skin', '39:<br />', '2016-05-12 23:54:46', 621, '', '2016-05-12 23:54:46', 0, '2016-05-12 23:54:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 22, '*'),
(37, 'Other animal products', 'other-animal-products', '40:<br />', '2016-05-12 23:54:55', 621, '', '2016-05-12 23:54:55', 0, '2016-05-12 23:54:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 21, '*'),
(38, 'Ceramics and earthenware', 'ceramics-and-earthenware', '41:<br />', '2016-05-12 23:55:30', 621, '', '2016-05-12 23:55:30', 0, '2016-05-12 23:55:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 20, '*'),
(39, 'Woodworking', 'woodworking', '42:<br />', '2016-05-12 23:55:41', 621, '', '2016-05-12 23:55:41', 0, '2016-05-12 23:55:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 19, '*'),
(40, 'Stoneworking', 'stoneworking', '43:<br />', '2016-05-12 23:55:50', 621, '', '2016-05-12 23:55:50', 0, '2016-05-12 23:55:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 18, '*'),
(41, 'Shell', 'shell', '44:<br />', '2016-05-12 23:55:57', 621, '', '2016-05-12 23:55:57', 0, '2016-05-12 23:55:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 17, '*'),
(42, 'Metalworking', 'metalworking', '45:<br />', '2016-05-12 23:56:05', 621, '', '2016-05-12 23:56:05', 0, '2016-05-12 23:56:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 16, '*'),
(43, 'Fabrics and fibers', 'fabrics-and-fibers', '46:<br />', '2016-05-12 23:56:19', 621, '', '2016-05-12 23:56:19', 0, '2016-05-12 23:56:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 15, '*'),
(44, 'Writing system', 'writing-system', '47:<br />', '2016-05-12 23:57:05', 621, '', '2016-05-12 23:57:05', 0, '2016-05-12 23:57:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 14, '*'),
(45, 'Leaf and/or blossom', 'leaf-and-or-blossom', '48:<br />', '2016-05-12 23:59:32', 621, '', '2016-05-12 23:59:32', 0, '2016-05-12 23:59:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 13, '*'),
(46, 'Other plant products', 'other-plant-products', '49:<br />', '2016-05-12 23:59:41', 621, '', '2016-05-12 23:59:41', 0, '2016-05-12 23:59:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 12, '*'),
(47, 'Food exploitation and preparation', 'food-exploitation-and-preparation', '50:<br />', '2016-05-13 00:05:59', 621, '', '2016-05-13 00:05:59', 0, '2016-05-13 00:05:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 11, '*'),
(48, 'Exchange', 'exchange', '51:<br />', '2016-05-13 00:06:25', 621, '', '2016-05-13 00:06:25', 0, '2016-05-13 00:06:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 10, '*'),
(49, 'Generalized reciprocity', 'generalized-reciprocity', '52:<br />', '2016-05-13 00:06:34', 621, '', '2016-05-13 00:06:34', 0, '2016-05-13 00:06:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 9, '*'),
(50, 'Balanced reciprocity', 'balanced-reciprocity', '53:<br />', '2016-05-13 00:06:41', 621, '', '2016-05-13 00:06:41', 0, '2016-05-13 00:06:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 8, '*'),
(51, 'Negative reciprocity', 'negative-reciprocity', '54:<br />', '2016-05-13 00:06:51', 621, '', '2016-05-13 00:06:51', 0, '2016-05-13 00:06:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 7, '*'),
(52, 'Redistribution', 'redistribution', '55:<br />', '2016-05-13 00:06:58', 621, '', '2016-05-13 00:06:58', 0, '2016-05-13 00:06:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 6, '*'),
(53, 'Market exchange', 'market-exchange', '56:<br />', '2016-05-13 00:07:06', 621, '', '2016-05-13 00:07:06', 0, '2016-05-13 00:07:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 5, '*'),
(54, 'Mode of production', 'mode-of-production', '57:<br />', '2016-05-13 00:07:14', 621, '', '2016-05-13 00:07:14', 0, '2016-05-13 00:07:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 4, '*'),
(56, 'Home', 'home', '59:<br /><p>Browse by Region</p>\r\n<p>Browse by Language</p>\r\n<p>Advanced Search</p>', '2016-05-14 22:20:33', 621, '', '2016-05-14 22:55:15', 621, '2016-05-14 22:20:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 4, '*'),
(57, 'Browse by region', 'browse-by-region', '60:<br /><ul>\r\n<li>North America</li>\r\n<ul>\r\n<li>Arctic</li>\r\n<li>Pacific Northwest</li>\r\n</ul>\r\n<li>Mesoamerica</li>\r\n<ul>\r\n<li>Gran Nayar</li>\r\n</ul>\r\n<li>Central America and the Caribbean</li>\r\n<li>South America</li>\r\n</ul>', '2016-05-15 06:08:21', 621, '', '2016-05-15 06:34:36', 621, '2016-05-15 06:08:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 5, '*'),
(58, 'Browse by country', 'browse-by-country', '61:<br /><ul>\r\n<li>North America</li>\r\n<ul>\r\n<li>Canada</li>\r\n<li>United States</li>\r\n<li>Mexico</li>\r\n</ul>\r\n<li>Central America and the Caribbean</li>\r\n<ul>\r\n<li>Guatemala</li>\r\n<li>El Salvador</li>\r\n<li>Honduras</li>\r\n<li>Nicaragua</li>\r\n<li>Costa Rica</li>\r\n<li>Panama</li>\r\n<li>Cuba</li>\r\n<li>Haiti</li>\r\n<li>Dominican Republic</li>\r\n<li>Jamaica</li>\r\n<li>Trinidad</li>\r\n<li>Curacao</li>\r\n</ul>\r\n<li>South America</li>\r\n<ul>\r\n<li>Colombia</li>\r\n<li>Venezuela</li>\r\n<li>Surinam</li>\r\n<li>French Guiana</li>\r\n<li>Brazil</li>\r\n<li>Ecuador</li>\r\n<li>Peru</li>\r\n<li>Bolivia</li>\r\n<li>Uruguay</li>\r\n<li>Paraguay</li>\r\n<li>Argentina</li>\r\n<li>Chile</li>\r\n</ul>\r\n</ul>', '2016-05-15 06:41:06', 621, '', '2016-05-15 06:41:06', 0, '2016-05-15 06:41:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 3, '*'),
(59, 'Browse by language', 'browse-by-language', '62:<br /><ul>\r\n<li>Uto-Aztecan</li>\r\n<ul>\r\n<li>Southern Uto-Aztecan\r\n<ul>\r\n<li>Corachol\r\n<ul>\r\n<li>Cora</li>\r\n<li>Huichol</li>\r\n</ul>\r\n</li>\r\n</ul>\r\n</li>\r\n</ul>\r\n</ul>', '2016-05-15 18:22:38', 621, '', '2016-05-15 18:42:19', 621, '2016-05-15 18:22:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 1, '*'),
(60, 'Browse by period', 'browse-by-period', '63:<br /><ul>\r\n<li>Archaic</li>\r\n<li>Formative</li>\r\n<li>Classic</li>\r\n<li>Postclassic</li>\r\n<li>Colonial</li>\r\n<li>Nineteenth Century</li>\r\n<li>Twentieth Century</li>\r\n<li>Twenty-first Century</li>\r\n</ul>', '2016-05-15 18:40:16', 621, '', '2016-05-15 18:42:35', 621, '2016-05-15 18:40:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 2, '*'),
(61, 'Browse by subject', 'browse-by-subject', '64:<br /><ul>\r\n<li>Artifact type\r\n<ul>\r\n<li><a href="29-clothing-apparel">Clothing / Apparel</a></li>\r\n<li><a href="30-shelter">Shelter</a></li>\r\n<li><a href="31-transportation">Transportation</a></li>\r\n<li><a href="32-food-exploitation-or-preparation">Food exploitation or preparation</a><br />\r\n<ul>\r\n<li><a href="33-energy-related-resources">Energy-related resources</a></li>\r\n<li><a href="34-harvest-of-natural-materials">Harvest of natural materials</a></li>\r\n</ul>\r\n</li>\r\n<li>Animal products\r\n<ul>\r\n<li><a href="35-bone">Bone</a></li>\r\n<li><a href="36-skin">Skin</a></li>\r\n<li><a href="37-other-animal-products">Other animal products</a></li>\r\n</ul>\r\n</li>\r\n<li>Plant products\r\n<ul>\r\n<li><a href="39-woodworking">Woodworking</a></li>\r\n<li><a href="45-leaf-and-or-blossom">Leaf and/or blossom</a></li>\r\n<li><a href="46-other-plant-products">Other plant products</a></li>\r\n</ul>\r\n</li>\r\n<li><a href="38-ceramics-and-earthenware">Ceramics and earthenware</a></li>\r\n<li><a href="40-stoneworking">Stoneworking</a></li>\r\n<li><a href="41-shell">Shell</a></li>\r\n<li><a href="42-metalworking">Metalworking</a></li>\r\n<li><a href="43-fabrics-and-fibers">Fabrics and fibers</a></li>\r\n<li><a href="44-writing-system">Writing system</a></li>\r\n</ul>\r\n</li>\r\n<li>Economy\r\n<ul>\r\n<li><a href="47-food-exploitation-and-preparation">Food exploitation and preparation</a></li>\r\n<li><a href="54-mode-of-production">Mode of production</a></li>\r\n<li><a href="48-exchange">Exchange</a></li>\r\n<ul>\r\n<li><a href="49-generalized-reciprocity">Generalized reciprocity</a></li>\r\n<li><a href="50-balanced-reciprocity">Balanced reciprocity</a></li>\r\n<li><a href="51-negative-reciprocity">Negative reciprocity</a></li>\r\n<li><a href="52-redistribution">Redistribution</a></li>\r\n<li><a href="53-market-exchange">Market exchange</a></li>\r\n</ul>\r\n</ul>\r\n</li>\r\n<li>Folklore and literature\r\n<ul>\r\n<li><a href="63-historical-account">Historical account</a></li>\r\n<li><a href="64-legend">Legend</a></li>\r\n<li><a href="65-myth">Myth</a></li>\r\n<li><a href="66-hero-figure">Hero figure</a></li>\r\n</ul>\r\n</li>\r\n</ul>', '2016-05-15 18:50:11', 621, '', '2016-07-07 22:46:35', 621, '2016-05-15 18:50:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 0, '*'),
(62, 'Angakkuiit (Shaman Stories)', 'angakkuiit-shaman-stories', '65:<br /><p><object width="640" height="379"><param name="movie" value="http://www.isuma.tv/sites/all/libraries/mediaplayer/player.swf" /><param name="allowFullScreen" value="true" /><param name="allowscriptaccess" value="always" /><param name="bgcolor" value="#000000" /><param name="flashvars" value="config=http://www.isuma.tv/playlist/embed/697" /><embed src="http://www.isuma.tv/sites/all/libraries/mediaplayer/player.swf" width="640" height="379" /></object></p>', '2016-05-21 22:33:17', 621, '', '2016-05-21 22:33:17', 0, '2016-05-21 22:33:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 0, '*'),
(63, 'Historical account', 'historical-account', '66:<br />', '2016-07-07 22:32:38', 621, '', '2016-07-07 22:32:38', 0, '2016-07-07 22:32:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 3, '*'),
(64, 'Legend', 'legend', '67:<br />', '2016-07-07 22:35:39', 621, '', '2016-07-07 22:35:39', 0, '2016-07-07 22:35:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 2, '*'),
(65, 'Myth', 'myth', '68:<br />', '2016-07-07 22:35:52', 621, '', '2016-07-07 22:35:52', 0, '2016-07-07 22:35:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 1, '*'),
(66, 'Hero figure', 'hero-figure', '69:<br />', '2016-07-07 22:36:06', 621, '', '2016-07-07 22:36:06', 0, '2016-07-07 22:36:00', '0000-00-00 00:00:00', '{"image_intro":"","float_intro":"","image_intro_alt":"","image_intro_caption":"","image_fulltext":"","float_fulltext":"","image_fulltext_alt":"","image_fulltext_caption":""}', '{"urla":"","urlatext":"","targeta":"","urlb":"","urlbtext":"","targetb":"","urlc":"","urlctext":"","targetc":""}', 0, '*');

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