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166-502: Like their ancestors the Boruca are known for their art and craftwork, especially weaving and their distinctive painted balsa wood masks , which have become popular decorative items among Costa Ricans and tourists. These masks are important elements in the Borucas' annual Danza de los Diablitos ceremony, celebrated every winter since at least colonial times. The Danza depicts the resistance of

332-417: A shuttle that passes through the shed. A handloom weaver could propel the shuttle by throwing it from side to side with the aid of a picking stick. The "picking" on a power loom is done by rapidly hitting the shuttle from each side using an overpick or underpick mechanism controlled by cams 80–250 times a minute. When a pirn is depleted, it is ejected from the shuttle and replaced with the next pirn held in

498-408: A battery attached to the loom. Multiple shuttle boxes allow more than one shuttle to be used. Each can carry a different colour which allows banding across the loom. The rapier-type weaving machines do not have shuttles, they propel cut lengths of weft by means of small grippers or rapiers that pick up the filling thread and carry it halfway across the loom where another rapier picks it up and pulls it

664-450: A commercial household industry in the historical region of Macedonia has been found at the Olynthus site. When the city was destroyed by Philip II in 348 BCE, artifacts were preserved in the houses. Loomweights were found in many houses, enough to produce cloth to meet the needs of the household, but some of the houses contained more loomweights, enough for commercial production, and one of

830-459: A conch, a horn, his staff, his shield and a skirt of a plant called mastate  [ es ] . The Sòrburu asked Sibö if he was a god, and although he denied it, the Sòrburu caught him and took his possessions. But Sibö escaped, and the next day he was transformed into a well-dressed old man. He asked the devils if it was true that they had trapped Sibö. The devils said yes, and showed him each of

996-469: A daughter named Irìria. Sibú sent Dukúr Bulu, a vampire bat , to bite Irìria to see if she could become the earth. When Dukúr Bulu returned to Sibú, his excrement began to grow vines and bushes, indicating that Sibú's plan would work. Sibú sent the bat a second time to suck the blood of Irìria, and again the bat's excrement grew trees. The third time that Sibú sent Dukúr Bulu, the King of Pita ( Agave americana )

1162-526: A festival, but they refused to come until Sibú came to invite them in person. Sibú invited Bikakra, Iriria's grandmother, to perform corn and chocolate ceremonies at a festival to inaugurate a great conical house for the clans at Suláyum , the center of the world to the Bribri people. He also invited the devils to dance the Sorbón dance, since they had helped in the building of the house. At the festival, everyone danced

1328-404: A fire and burned both Satú and his amulet. Back at the village, the cacique was worried that something might have happened to Satú. He gathered together his soldiers to investigate. Upon entering the forest, they noticed Satú's footsteps and followed them. They encountered the still burning fire and saw a bloody arrow beside it. The cacique ordered the soldiers to extinguish the fire. After doing so,

1494-457: A hearth was a half-cooked gray fox , the food of the Sòrburu. Then Sibö came, blew on the fox and revived it; the animal got down and began to sing and play the drum, while Sibö accompanied him playing maracas . Seeing this, the two devils left their hiding place and stabbed at Sibö with a spear, but he jumped and they could not hurt him. While they fought, the fox again hung over the stove. The Sòrburu were furious, because they believed that this

1660-436: A heddle. The warp threads are separated by the heddles into two or more groups, each controlled and automatically drawn up and down by the motion of the heddles. In the case of small patterns the movement of the heddles is controlled by "cams" which move up the heddles by means of a frame called a harness; in larger patterns the heddles are controlled by a dobby mechanism, where the healds are raised according to pegs inserted into

1826-581: A period of relative peace; Europe became overpopulated. Poor weather led to a series of poor harvests and starvation. There was great loss of life in the Hundred Years War . Then in 1346, Europe was struck with the Black Death and the population was reduced by up to a half. Arable land was labour-intensive and sufficient workers no longer could be found. Land prices dropped, and land was sold and put to sheep pasture. Traders from Florence and Bruges bought

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1992-611: A piece of cloth woven from hemp was found in burial F. 7121 at the Çatalhöyük site, suggested to be from around 7000 BCE Further finds come from the Neolithic civilisation preserved in the pile dwellings in Switzerland. Another extant fragment from the Neolithic was found in Fayum , at a site dated to about 5000 BCE. This fragment is woven at about 12 threads by 9 threads per centimetre in

2158-918: A plain weave. Flax was the predominant fibre in Egypt at this time (3600 BCE) and had continued popularity in the Nile Valley , though wool became the primary fibre used in other cultures around 2000 BCE. The oldest-known weavings in North America come from the Windover Archaeological Site in Florida . Dating from 4900 to 6500 BCE and made from plant fibres, the Windover hunter-gatherers produced "finely crafted" twined and plain weave textiles. Eighty-seven pieces of fabric were found associated with 37 burials. Researchers have identified seven different weaves in

2324-453: A real bull. The torro chases the diablos around the town, still guided by the sound of the Mayor's conch. The dance between the two characters involves the diablos taunting the torro until the torro affords them a durable blow. At first, the diablos are able to taunt and resist the torro, but as dancing progresses through the evening and into the morning of the 2nd, the torro begins to dominate, as

2490-454: A result, many people wove cloth from locally produced fibres. The colonists also used wool, cotton and flax (linen) for weaving, though hemp could be made into serviceable canvas and heavy cloth. They could get one cotton crop each year; until the invention of the cotton gin it was a labour-intensive process to separate the seeds from the fibres. Functional tape, bands, straps, and fringe were woven on box and paddle looms. A plain weave

2656-406: A revolving drum. Where a complex design is required, the healds are raised by harness cords attached to a Jacquard machine. Every time the harness (the heddles) moves up or down, an opening ( shed ) is made between the threads of warp, through which the pick is inserted. Traditionally the weft thread is inserted by a shuttle. On a conventional loom, continuous weft thread is carried on a pirn , in

2822-556: A sacred animal and only consume it in special rituals. Sibö had brought seeds of corn from suLa'kaska, The Place of Destiny. The seeds were different colors, which is why the indigenous peoples of Talamanca have different skin tones. Sibö kept the corn seeds in a basket, and gave different names to the different seeds, which became the names of clans. Later he divided the seeds into groups, and warned that people should not marry within their own clan. He also taught some to be awápa (shamans), and others to be bikákla , stsököl , and ókum ,

2988-516: A sign of the enlargement of cotton thread and textile production. Due to its low cost and portability because of its small size, it was favored among rural weaving communities in countries of Southeast Asia. Weaved textiles in Southeast Asia are mostly made with looms. The foot brace loom is the earliest loom introduced to Southeast Asia from China, having its first appearance in Vietnam. Although, it

3154-424: A similar diet to the majority of Costa Rica , however there are some dishes and drinks unique to Boruca. The following are the most common traditional dishes and drinks of Boruca and the methods in which they are prepared: Tamales can be prepared using rice, corn, or beans. All three types are considered special and served only at specific occasions, such as birthdays and when guests come to Boruca. The rice tamale

3320-405: A small body. I hope my mother asks my father for a little ripe banana or a bit of corn dough." And Sìitami asked Sibökõmõ to bring her those things to feed the child. Then Sibö thought: "I wish my mother would tell my father to purify me and build a small ranch near the house." So he did, and Sibökõmõ took care of the boy, and healed him for two nights while he purified him. When Sìitami returned to

3486-458: A society pulled in various, conflicting directions. In a greater Boruca community of around 6,000 people (including Brunka and non-Brunka) about 2,000 citizens participate regularly in parish activities. The Church also functions as another organizational center to start projects or organize programs for the youth. For example, currently the Parish is organizing the construction of a public plaza next to

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3652-425: A starch mixture for smoother running. The loom warped (loomed or dressed) by passing the sized warp threads through two or more heddles attached to harnesses. The power weavers loom is warped by separate workers. Most looms used for industrial purposes have a machine that ties new warps threads to the waste of previously used warps threads, while still on the loom, then an operator rolls the old and new threads back on

3818-450: A straight motion. Repeating these actions forms a fabric mesh but without beating-up, the final distance between the adjacent wefts would be irregular and far too large. The secondary motions of the loom are the: The tertiary motions of the loom are the stop motions: to stop the loom in the event of a thread break. The two main stop motions are the The principal parts of a loom are the frame,

3984-639: A tour of the community. Additionally, the organization travels to other coastal communities to sell masks and other Brunka crafts. The President has met with other organizations and countries and participated in educational videos to present the Brunka culture on behalf her organization. With the support of Banco Popular, the Women's Organization has established a community fund that provides financial assistance for residents who cannot afford sufficient food. These services include providing financial assistance to families as at

4150-430: A variety of plant species, as well as a mollusk as sources of natural dyes for their textiles. Sacatinta ( Justicia spicigera ) releases a navy blue dye when boiled in water for several days. Sacatinta leaves also release a greenish blue dye when burned in the fire, then placed in cold water, and lastly rubbed together. Teca ( Tectona grandis ) produces a red dye when the leaves are wet and then rubbed together. Also,

4316-506: A vision in which he would grab some chickens, kill them, cook them and serve them for food. The devils had not recognized him, and he sat down, pretending to eat with them. Then, one of the chickens that was already cooked got up and sang three times (which for the devils was a prophecy of death). Sibö did this because he knew they wanted to kill him, and he blew on the chicken to make it fly away. Another day, Sibú decided to let himself get caught, so he went to Sórkura's house, carrying honey,

4482-505: A weaving machine that would function similar to recently developed cotton-spinning mills in 1784, drawing scorn from critics who said the weaving process was too nuanced to automate. He built a factory at Doncaster and obtained a series of patents between 1785 and 1792. In 1788, his brother Major John Cartwight built Revolution Mill at Retford (named for the centenary of the Glorious Revolution ). In 1791, he licensed his loom to

4648-511: A wooden draw-loom or pattern loom was used. This loom would require two or three weavers and was usually operated by men. There were also other smaller looms, such as the waist loom, that could be operated by a single woman and were usually used domestically. Sericulture and silk weaving spread to Korea by 200 BCE, to Khotan by 50 CE, and to Japan by about 300 CE. The pit-treadle loom may have originated in India though most authorities establish

4814-414: Is a limited police presence in Boruca. The officers rotate between communities within the county of Buenos Aires. Police spend six days within the Brunka community, followed by four days of absence. Some of the members of the law enforcement team are Brunka, while others have non-indigenous backgrounds. The local youth group in Boruca is called ASJOB. The group consists of approximately 40 individuals and

4980-415: Is a method of textile production in which two distinct sets of yarns or threads are interlaced at right angles to form a fabric or cloth . Other methods are knitting , crocheting , felting , and braiding or plaiting . The longitudinal threads are called the warp and the lateral threads are the weft , woof, or filling. The method in which these threads are interwoven affects the characteristics of

5146-399: Is a product of the colonial period, and is actually a mixture of the speech of the several peoples that make up the modern-day Boruca. The Boruca language is nearly extinct, having only six elderly terminal speakers surviving, who speak the language fluently . Younger members of the community generally understand the language, but do not speak it. There exist 30 to 35 non-fluent speakers. It

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5312-451: Is also notable that the language is taught to the children who attend the local school. The main language in Boruca is Spanish , the native tongue and the only one spoken by the vast majority of the population. Many traditional tales are told in the Boruca community. According to the story of Quetzal, there was a large village with a cacique (chief), who consistently triumphed in leading his followers in wars against other tribes. His wife

5478-420: Is called the weave. The majority of woven products are created with one of three basic weaves: plain weave , satin weave , or twill weave . Woven cloth can be plain or classic (in one colour or a simple pattern), or can be woven in decorative or artistic design. In general, weaving involves using a loom to interlace two sets of threads at right angles to each other: the warp which runs longitudinally and

5644-454: Is cotton that is interwoven with threads made of different materials. Brunei is famous for its Jong Sarat, a cloth usually used in traditional weddings, uses silver and gold threads interwoven usually with cotton threads. Similarly, Indonesia has the Songket, also used in traditional weddings, which also utilizes gold and silver wrapped thread to create elaborate designs on their weaved textiles. On

5810-410: Is debatable that these tactics are hindering or aiding the preservation of the Brunka culture, it may be felt that by completely disclosing their knowledge, it would be vulnerable to becoming tainted. In Doris Stone 's 1968 anthropological study of the Boruca, she claimed that many of the legends and myths were lost over time. Yet it has been mentioned that there is an abundance of folklore that many of

5976-543: Is designated for the use of the Brunka people. Consequently, the radio station has worked with most of the community's groups, including the Women's Organization, the Youth Organization (ASJOB), the local EBAIS (primary Costa Rican health care unit), and the local high school. The music played at the station includes a wide variety of genres, ranging from traditional mestizo Latin American music to modern reggaeton. There

6142-448: Is exchanged between many different men in the community. Around 2 am on the 31st, the celebration pauses and is set to resume later in the morning. Around 9 am on the 31st, the Mayor sounds his conch to awaken and call the diablos, who then spend the entire day in the community dancing on the porches of every household and drinking chicha, a traditional alcoholic beverage made from corn seedlings fermented with yeast, and eating tamales. In

6308-449: Is first cut from the heart of its tree, which grows in the mountains. It is then cut up and mixed with sweet chili and ayote. Finally, it is cooked with a small amount of salt water and served as a vegetarian dish. Zapito is usually served during weeklong funeral ceremonies for deceased community members. It is prepared by mixing corn and water and then grinding with a coconut. This compound is combined with water and sugar. The final product

6474-494: Is known as tuyska in the Brunca language, but its scientific name is unknown. Its vibrant purple dye is released in the same way as Sacatinta: by boiling the leaves for several days. When Doris Stone visited the Brunca community in 1968, there was much less variety in natural dye sources. Back then, the traditional ecological knowledge (TEK) was not diverse, and the Brunca used the plants native to Costa Rica for their dyes. Nowadays,

6640-418: Is made by grinding corn sprouts into meal. After sifting out the grains, water and sugar are added. Yeast is then added to the liquid and left to ferment for a couple of days. The Brunca's arts and crafts are an integral part of the community, having both economic and cultural importance. Approximately 80% of the population participate in artisanry and sell their crafts chiefly to tourists. The major crafts of

6806-489: Is made by mixing uncooked rice with salt and oil. This compound can also be seasoned with chili, onion, ayote, or additional salt. Once finished, the rice is placed on a bijagua leaf, followed by pork and a final layer of rice. The leaf is then folded around the rice and pork and tied. The dish must cook for at least six hours. The corn variant is prepared in the same way, except that corn is used instead of rice and must only be cooked for one hour. The bean version can be made in

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6972-551: Is open to local high school students for participation. The group works with the Cultural Radio station to announce events and also has connections to the Development Association. The Peace Corps has an active presence in Boruca and the surrounding villages since the early 1990s. From 1991-1997, Peace Corps volunteer Pica Lockwood lived in the community, forming the first Indigenous youth group of Costa Rica. The group

7138-526: Is reflected in the wool towns of eastern England; Norwich , Bury St Edmunds and Lavenham being good examples. Wool was a political issue. The supply of thread has always limited the output of a weaver. About that time, the spindle method of spinning was replaced by the great wheel and soon after the treadle-driven spinning wheel . The loom remained the same but with the increased volume of thread it could be operated continuously. The 14th century saw considerable flux in population. The 13th century had been

7304-476: Is said that when Sibö grew up, he told his father that he wanted to return to the lower world, to meet the Sòrburu and to know why they did not believe it. Sibökomo then tells him to do it, but be careful, because they wanted to kill him. This is when Sibö returns to the lower world. Once there, he found two Sòrburu who were working in their lands. The devils heard a strange sound, wek, wek, wek! and went to see what it was, but they did not find anyone. Hanging over

7470-508: Is seen as the "owner" or "guardian" ( Bribri : wak ) of humanity, as he created the first human beings out of corn seeds. There are different versions about the birth of Sibú (Sibö), but all agree that, before the god came to earth, the world was ruled and inhabited by a race of devils, the Sòrburu , headed by his grandfather Sórkura. Sórkura had a son, Sibökõmõ or Sibökãmã, who was a great healer. Once, Sibökõmõ went to work as an Awá (shaman) in

7636-534: Is the festival—the "torro," or bull. All interactions between the diablos and the torro are symbolic of the historical struggles between the indigenous people and the Spanish. The ultimate triumph of the indigenous, or diablos, at the end of the festival symbolizes the survival of the Brunka and their culture in spite of Spanish colonial power. The festival, also called the dance, begins the night of December 30. Around 9 pm,

7802-428: Is true in the history of the Spanish colonization. By 3 pm on the 2nd, the torro has killed all of the diablos. Following the death of the last diablo, an action that represents the subjugation of the Brunka by the Spanish, the diablos begin to resurrect themselves one by one. As the diablos come back to life, the tides of the celebration begin to turn once more. The torro hides as the diablos begin to hunt for him with

7968-413: Is used as a topping. Chocado is not reserved for any particular event. It is made by taking ripened bananas and grinding them with a special tool. This utensil has five edges and is made from a tree that only grows in the mountains. Chicha is the most common traditional drink. It is offered at special occasions, such as the arrival of esteemed guests to the community or the ceremony of the diablitos. It

8134-591: The Bribri and Cabécar , Sibö by the Teribe , and Zipoh by the Boruca . Sibú is also a culture hero, who taught the Bribri and Cabécar people what foods are safe to eat, how to plant crops, set down the rules of society regarding incest, clans, and morality, and gave the Awápa (Bribri shamans ) songs, ritual language, and magic stones ( sĩã' ). In Bribri and Cabécar culture, Sibö

8300-595: The ITCO (the Institute of Lands and Colonization) must relocate the non-indigenous land owners of good faith in the Reserves, or expropriate and indemnify them. Despite this, large portions of the population on the reserves are non-indigenous, and large portions of the land are not owned by indigenous people. Specifically, only 43.9% of the land in Boruca was in indigenous hands in 1994, while indigenous individuals made up only 46.9% of

8466-530: The Inca Empire of the Andes, both men and women produced textiles. Women mostly did their weaving using backstrap looms to make small pieces of cloth and vertical frame and single- heddle looms for larger pieces. Men used upright looms. The Inca elite valued cumbi , which was a fine tapestry-woven textile produced on upright looms. The elite often offered cumbi as gifts of reciprocity to lords (other elite) in

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8632-506: The Normans , they took the technology to Northern Italy and then the rest of Europe. Silk fabric production was reintroduced towards the end of this period and the more sophisticated silk weaving techniques were applied to the other staples. The weaver worked at home and marketed his cloth at fairs . Warp-weighted looms were commonplace in Europe before the introduction of horizontal looms in

8798-534: The church . The mayordomos had certain responsibilities during fiestas and visits from the priest , and were appointed yearly. Article 4 of Law No. 7316, "the Indigenous Law" states, "The Reserves will be governed by the indigenous people in their traditional community structures or by the laws of the Republic …". Various forces work to improve and govern the Brunka community. The Development Association serves as

8964-425: The primary motions of the loom . The warp is divided into two overlapping groups, or lines (most often adjacent threads belonging to the opposite group) that run in two planes, one above another, so the shuttle can be passed between them in a straight motion. Then, the upper group is lowered by the loom mechanism, and the lower group is raised (shedding), allowing the shuttle to pass in the opposite direction, also in

9130-405: The pulperia (corner store), helping purchase corn , and covering medical costs and those needing medical attention. The Women's Organization also works closely with the Development Association. The Catholic Parish of the Boruca community plays a key role in providing spiritual guidance to its followers and addresses problematic issues in the community. The church provides some sense of unity in

9296-420: The termite , offered to move them from one place to another by building a tunnel. Thus, the mother and child came to Dìratuaa Lóratuaa, where the house of the ants is, who hid them. There Sibú grew up. Once, Sibökõmõ went fishing with a spear, and found Sibö as a baby on the bank of a river. Then, he picked up the boy, took him to his house, and gave him to his wife Sìitami, presenting him as his son. The child

9462-406: The warp beam . The harnesses are controlled by cams, dobbies or a Jacquard head. The raising and lowering sequence of warp threads in various sequences gives rise to many possible weave structures: Both warp and weft can be visible in the final product. By spacing the warp more closely, it can completely cover the weft that binds it, giving a warp faced textile such as rep weave. Conversely, if

9628-412: The weft (older woof ) that crosses it. ( Weft is an Old English word meaning "that which is woven"; compare leave and left . ) One warp thread is called an end and one weft thread is called a pick . The warp threads are held taut and in parallel to each other, typically in a loom. There are many types of looms. Weaving can be summarized as a repetition of these three actions, also called

9794-621: The " Diablito ", representing the Boruca people, against the Spanish conquistadors . The Boruca are a tribe of Southern Pacific Costa Rica, close to the Panama border. The tribe is a composite group, made up of the group that identified as Boruca before the Spanish colonization , as well as many neighbors and former enemies, including the Coto people, Turrucaca, Borucac, Quepos, and the Abubaes. The population of

9960-430: The 10th and 11th centuries. Weaving became an urban craft and to regulate their trade, craftsmen applied to establish a guild . These initially were merchant guilds , but developed into separate trade guilds for each skill. The cloth merchant who was a member of a city's weavers guild was allowed to sell cloth; he acted as a middleman between the tradesmen weavers and the purchaser. The trade guilds controlled quality and

10126-400: The Boruca community, serving as the link between community groups and the national government. The assembly consists of a president, two secretaries, a treasurer, a public prosecutor, and two representative speakers. The president serves a two-year term. The organization serves to implement economic projects and functions to settle civilian disputes within the community. Every third Sunday of

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10292-513: The Brunca are masks, woven goods, bows and arrows, drums, daggers, and jewelry. All of these items carry cultural significance and symbolic value. The Brunca are best known for their handcrafted masks that are used during the Juego de los Diablitos (The Dance of the Little Devils) festival, the traditional New Years celebration. Masks generally fall into three categories: a representation of the devil,

10458-497: The Brunca have cultivated plant species that are native to Southeast Asia for dying purposes, such as Curcuma longa and Tectona grandis , illustrating that the TEK has spread drastically over the past 40 years. She discusses several of the sources still used today. These examples include Purpura patula , the Carbonero tree, and the upright indigo the Brunca call Tuika˝ . She also mentions

10624-407: The Brunka community. Regarding organization and development for the society, various community groups utilize this information diffuser for distributing knowledge of celebrations and meetings in the town. Culturally, education administrators use the station to broadcast and teach the Brunka language, along with programming cultural programs on the air such as presentations of local legends. The station

10790-544: The Empire. In regions under direct control of the Inca, special artisans produced cumbi for the elite. Women who created cumbi in these regions were called acllas or mamaconas and men were called cumbicamayos . Andean textile weavings were of practical, symbolic, religious, and ceremonial importance and used as currency, tribute, and as a determinant of social class and rank. Sixteenth-century Spanish colonists were impressed by both

10956-498: The Grimshaw brothers of Manchester , but their Knott Mill burnt down the following year (possibly a case of arson). Edmund Cartwight was granted a reward of £10,000 by Parliament for his efforts in 1809. However, success in power-weaving also required improvements by others, including H. Horrocks of Stockport . Only during the two decades after about 1805, did power-weaving take hold. At that time there were 250,000 hand weavers in

11122-492: The Organizational Committee. This committee is composed of males and females and begins meeting in early November to plan the festivities. The festival is by far the largest event in Boruca during the year, and it attracts many tourists, so the committee must organize purchasing of food, housing for the tourists, and the logistics of the dance itself. During the actual festival, many women prepare and provide food for

11288-562: The Owners of diseases, plagues, hunger, and storms. The Bribri say that they were unable to defeat the Owners of the flu , measles , and the common cold , however, explaining why so many indigenous peoples died from introduced diseases after the Columbian exchange . The only ones allowed to interact with the UsekLa were men of the royal Salkwak clan, who acted as intermediaries between the UsekLa and

11454-402: The Sorbón. During the fourth dance, Irìria fell to the ground and her blood spilled across the floor. All the devils danced on her body and trampled her until she became pure earth. In another myth, Sibú planned to marry off his sister in exchange for a wife of his own, but she refused. Sibú sent some of her spirit to earth for the Bribri to hunt. Because of this, the Bribri consider the tapir

11620-412: The Sòrburu tied him up and started to shoot him, but in the night the god escaped. Sibö knew that Sórkura wanted to kill him, so every time he met him on the way, he became another being, sometimes a hummingbird that was flitting past the Sòrburu. The devil got fed up, and told his relatives that he was going to kill Sibö, and that when he did he would blow his horn so that they would arrive and celebrate

11786-569: The UK. Textile manufacture was one of the leading sectors in the British Industrial Revolution , but weaving was a comparatively late sector to be mechanised. The loom became semi-automatic in 1842 with Kenworthy and Bulloughs Lancashire Loom . The various innovations took weaving from a home-based artisan activity (labour-intensive and man-powered) to steam driven factories process. A large metal manufacturing industry grew to produce

11952-495: The United States, the stories here do not culminate with a moral. Their purposes are more to explain certain superstitions , describe the characteristics of landmarks, or explain the importance of locations. Thus, the stories' purpose was less to impart a moral, and more to serve as a key to the Boruca culture. In other words, the stories are not meant to be didactic. Rather, knowledge of the tales shed light on particular aspects of

12118-408: The amulet. The next day, when Satú was walking through the forest, he heard a noise and suddenly found that he had been shot by an arrow. Labí came out from behind a bush and smiled triumphantly. As Satú did not have his amulet, he died. At that moment, a quetzal flew over, sat on top of Satú's body for a few moments, and then flew away. Labí was terrified that the quetzal would revive Satú, so he built

12284-425: The boiling water. Usually this task was done by girls aged eight to twelve, while the more complex jobs were given to older women. They would then create a silk thread, which could vary in thickness and strength from the unwound cocoons. After the reeling of the silk, the silk would be dyed before the weaving process began. There were many different looms and tools for weaving. For high quality and intricate designs,

12450-484: The church, designated for playing soccer and other community games and celebrations. The church leader usually strives to address touchy social issues in the community, especially relating to youth. In the past, the Priest has assumed the responsibility to confront youth issues such as alcohol and drug use , prostitution , and teenage pregnancy . The Father serves as a spiritual, and not political, leader and strives to unite

12616-442: The cloth. Cloth is usually woven on a loom , a device that holds the warp threads in place while filling threads are woven through them. A fabric band that meets this definition of cloth (warp threads with a weft thread winding between) can also be made using other methods, including tablet weaving , back strap loom , or other techniques that can be done without looms. The way the warp and filling threads interlace with each other

12782-722: The community carving masks. Other crafts and works of art are less common, but still contribute to community's economy. The majority of textile workers are women. The use of thread, tinted with natural dyes is common in producing items such as bags, scarves, blankets, and wallets. The Brunca are the only indigenous group in Costa Rica that weave, although only in small amounts (Stone 1949: 17). Daggers or puñales are sold as decorative objects, but carry historical reference to past chiefs or caciques. Often adorned with nene beads, pejibaye seeds, thread, and feathers of birds (namely toucans), these puñales were used to capture game. The Brunca use

12948-519: The community. The Cultural Radio Station of Boruca, founded on September 24, 1982, operates as an informer and cultural preservative for the Brunka people. ICER , a Costa Rican governmental organization based in San José, initiated the formation of this radio station. The radio broadcast reaches the vast majority of Costa Ricans living in the southwest region of the country. The station functions as an organizational, developmental, and cultural instrument for

13114-605: The culture area known as the Intermediate Zone (after Willey, 1971) or Circum- Caribbean culture area (after Steward, 1949). It is called the Intermediate area because of its location between "the two areas of highest New World culture: Mesoamerica and Peru " (22 Willey). The Boruca have an indigenous language known as Boruca or Brunka. It is a member of the Chibchan language family. Nevertheless, this indigenous language too

13280-417: The culture. Some members of the community are reluctant to share the folklore they knew in its entirety. Indeed, it has been openly explained that they are generally uncomfortable in sharing knowledge of their heritage. These disinclinations may be a fear of undermining the value of their culture. Fully sharing their folkloric knowledge would detract from its sacred nature, purity, and confidentiality. While it

13446-425: The dancing diablos to watch the festival up-close. This procession is most prominent around the time when the torro is killing diablos and later, when it is burned. According to Doris Stone , as of 1949, "[m]ost traces of political organization [had] disappeared" (Stone 1949: 23). The main authority in the town at that time was the police officer, who was appointed by the government of Costa Rica. His power, however,

13612-406: The death of the god. One day Sibö found himself face to face with Sórkura, who threw all his spears at him, never hitting the mark. Sibö then took one of those weapons, and on the first shot, he killed his grandfather. Then, the god took the appearance of Sórkura, and sounded the devil's horn. At once the other Sòrburu arrived, who rejoiced, believing that it was Sibö who had died, and convinced by

13778-492: The diablos and the tourists. The festival involves the diablos stopping outside of every house to dance, and after which they break for tamales and chicha. Certain women in the community volunteer to provide lunch for all of the diablos at the town "salon", or community center. The women in the household also take charge of the tourists. If the family has room, the woman will rent spare bedrooms to tourists, feed them, and tend to their needs. Lastly, some women and children follow

13944-401: The diablos, played by local males ages 14 or older, assemble in a clearing in the mountains near the town of Boruca. This location is said to be the birthplace of the diablos. There, they organize themselves and wait for the signal of the "Diablo Mayor," or elder devil. The Mayor is typically an older male in the community that has participated in the festival for many years. The Mayor directs

14110-618: The discovery of mauveine in 1856, and its popularity in fashion. Researchers continued to explore the chemical potential of coal tar waste from the growing number of gas works in Britain and Europe, creating an entirely new sector in the chemical industry . The invention in France of the Jacquard loom , patented in 1804, enabled complicated patterned cloths to be woven, by using punched cards to determine which threads of coloured yarn should appear on

14276-431: The ecological devil, and a depiction of ecological scenery. The masks portraying the devil are the most relevant to Brunca culture—although they may seem frightening or sinister to an outsider, the Brunca view these masks as a symbol of wellbeing and believe that they serve as protection from evil spirits. Similarly, in some ecological masks, the devil is portrayed in combination with nature; the devil represents protection of

14442-410: The ecological system, particularly the animals surrounding the village. The ecological masks cater more toward tourists and typically feature landscapes, plants, and animals. Mask making has traditionally been a male trade; however, the process often includes both sexes—men carving and women painting. Recently, women have entered into the mask carving trade: as of 2010 there are approximately five women in

14608-454: The establishment of a local high school in 1997 in Boruca by coordinating with the Ministry of Education. The Women's Organization was founded in 1983, initially to help raise money to allow students to attend high schools outside of Boruca. At the time, there was only a primary school in the community, limiting the education Brunka children could receive. Now, the Women's Organization serves as

14774-407: The fabric. One kind of fabric had 26 strands per inch (10 strands per centimetre). There were also weaves using two-strand and three-strand wefts . A round bag made from twine was found, as well as matting . The yarn was probably made from palm leaves. Cabbage palm , saw palmetto and scrub palmetto are all common in the area, and would have been so 8,000 years ago. Evidence of weaving as

14940-494: The fell progressed. Weaving became simpler when the warp was sized . Around the 4th century BCE , the cultivation of cotton and the knowledge of its spinning and weaving in Meroë reached a high level. Export of textiles was one of the main sources of wealth for Kush . Aksumite King Ezana boasted in his inscription that he destroyed large cotton plantations in Meroë during his conquest of

15106-408: The festival and the ultimate survival of the Brunka. There are many different roles in the dance of the Juego de los Diablos, but no roles include women. This may be due to the fact that historically, Brunka women did not have much power in the organization and traditions of the community. More recently, however, women have assumed an active role in the festival by participating in activities such as

15272-422: The festival commemorating the end of 2009, there were 80 diablos that danced. Because the festival has grown so large, the proceedings now involve "arrediadores," or herders, who stay at the back of the procession to make sure that no diablo is left behind. The diablos pass through the town three times during the day. This part of the celebration represents the glory of the Brunka prior to the Spanish conquest. On

15438-408: The festival proceedings. Carrying his conch, he instructs the other diablos where to dance and how long to remain at each location. At midnight on the night of the 30th, which soon becomes the morning of the 31st, the Mayor blows his conch to signal to the diablos the beginning of the celebration. To notify the rest of the town, the church bells ring to the tune of the funerary song, marking the death

15604-636: The find, the weavers of the Upper Palaeolithic were manufacturing a variety of cordage types, produced plaited basketry and sophisticated twined and plain woven cloth. The artifacts include imprints in clay and burned remnants of cloth. The oldest known textiles found in the Americas are remnants of six finely woven textiles and cordage found in Guitarrero Cave , Peru . The weavings, made from plant fibres, are dated between 10,100 and 9080 BCE. In 2013

15770-403: The god, they dismembered and roasted the corpse. Then Sibö made himself known, and threw the pieces of Sórkura into the air, where they were transformed into signs of ill omen. Before the creation of human beings, Sibö created the sky and the earth, but the earth was only barren rock on which nothing would grow. The Bribri creation myth relates how Sibú's sister, Nãmãitãmĩ (also called Tapir), had

15936-407: The help of a new character, the "perro," or the dog. The diablos and the perro dance through the town looking for the torro. When they finally find and capture him, female diablitos, played by males, plead on his behalf. Their pleads, however, go unanswered, and the torro is taken to the river where his costume, with the exception of the mask, is burned. The burning of the torro marks both the end of

16102-458: The house four days later, Sibö was able to stand, and by eight days he was already a man. Then, he began to create all things. When Sibú was born, a rooster that had never sung began to sing. Then the Sòrburu knew that Sibú was born, and since they did not want anyone else there, they looked for the boy to kill him. Sìitami realized, and began to look for someone to accompany her to the higher world, which she knew from her trips with Sibökõmõ. Akura,

16268-461: The household income while staying at home. Women would usually weave simpler designs within the household while men would be in charge of the weaving of more intricate and complex pieces of clothing. The process of sericulture and weaving emphasized the idea that men and women should work together instead of women being subordinate to men. Weaving became an integral part of Chinese women's social identity. Several rituals and myths were associated with

16434-464: The houses was adjacent to the agora and contained three shops where many coins were found. It is probable that such homes were engaged in commercial textile manufacture. Weaving was known in all the great civilisations, but no clear line of causality has been established. Early looms required two people to create the shed and one person to pass through the filling. Early looms wove a fixed length of cloth, but later ones allowed warp to be wound out as

16600-495: The inalienable and exclusive property of the indigenous people. The subsequent law of the Institute of Lands and Colonization (ITCO), passed in 1961, transferred the baldíos to state ownership. Law No. 7316, the Indigenous Law of Costa Rica, passed in 1977, laid out the fundamental rights of the indigenous peoples. This law defined "indigenous", established that the reserves would be self-governing, and set limitations on land use within

16766-429: The indigenous people's excessive hunting and consequent killing of all the other animals. So the indigenous people made arrows to run after and hunt the wild pigs. The pigs started climbing mountains and the indigenous people chased after them. Eventually they chased the pigs all the way to what is known today as Boruca. The indigenous people tried to form and organize themselves to kill the pigs, but they eventually lost

16932-483: The indigenous people. However, like the leafcutter ants, the white people cut down and destroy everything in their path, leaving no vegetation behind. In ancient times, all of Sibö's relatives were allowed to eat Sibö's possessions on Earth, including the indigenous people. To protect his people, Sibö gave them the UsekLa clan, celestial beings from another world, not made from corn like the other people. Sibö gave them magic stones to cure illnesses, and they fought against

17098-448: The indigenous population throughout Costa Rica makes their living from agriculture, and for this reason the reduction of indigenous lands and its occupation by non-indigenous people has a serious effect on the livelihood of those who live on the reserves. Article Three of the Indigenous Law of Costa Rica specifically states, "Non-indigenous [people] may not rent or buy … lands or farms included within these reserves." According to Article 5,

17264-412: The indigenous were not baptized and therefore assumed that they worshiped the devil. For this reason, one of the characters in the festival is called the "diablo," or devil. The diablos dress in intricate masks carved from balsa wood. The masks represent the defense of the indigenous against the Spanish; in the face of the Spanish's advanced weaponry, the indigenous had only natural defenses and believed in

17430-612: The invention in China. Pedals were added to operate heddles . By the Middle Ages such devices also appeared in Persia , Sudan, Egypt and possibly the Arabian Peninsula, where "the operator sat with his feet in a pit below a fairly low-slung loom". In 700 CE, horizontal looms and vertical looms could be found in many parts of Asia, Africa and Europe. In Africa, the rich dressed in cotton while

17596-585: The jaguar saved many families and allowed them to grow. For this reason, the elders say that the jaguar is very sacred. There is a large rock with the hand prints of the jaguar near the community. Other important stories in the community include La historia del Mamram, Kuazran, La desgracia de Mahuata, Durí y Yamanthí en un amor prohibido, La princesa encantada, La trengaza de ajerca y Durik, El príncipe cuervo, Los Diablitos, Las piedras blancas, La culebra diabólica, La chichi, El Dorado, El viaje sin retorno, and Como nació la quebrada Brúnoun. Unlike most folktales in

17762-556: The lead governing body and the Women's Organization is the central cultural force in the community. Other important socio-political influences include the Catholic Church, the Cultural Radio Station, the Youth Organization, the primary and secondary schools, and artisan groups. Founded in 1973, the Development Association directs virtually all matters in the community. It has been cited as the most influential organization in

17928-565: The looms, firms such as Howard & Bullough of Accrington , and Tweedales and Smalley and Platt Brothers . Most power weaving took place in weaving sheds, in small towns circling Greater Manchester away from the cotton spinning area. The earlier combination mills where spinning and weaving took place in adjacent buildings became rarer. Wool and worsted weaving took place in West Yorkshire and particular Bradford , here there were large factories such as Lister's or Drummond's, where all

18094-426: The lower world, that of the Sòrburu, and took with him his niece Sìitami. Sibökõmõ, like all awá , possessed magical stones called sĩã' or sĩõ : three male and one female. One day, one of those male stones (which was Sibú), the one used to heal, was lost: it was inside Sìitami. Sibö did this because he knew that men could not reproduce alone. Thus, Sibö was born, and the god thought: "I am an older person, only in

18260-487: The macaws sang, the foxes played the maracas and Sibö played the drums. As the Sòrburu were nearby, they returned immediately to try to catch the god, but he had disappeared, and the macaws and foxes were dead and hung over the stove. The next day, Sibö arrived pretending to be a visitor, and asked if it was true that the god had been there. The devils said yes, and entrusted him with their plans to kill him. Having learned their plans, Sibö let himself be caught another day, and

18426-447: The month, the body meets to address grievances such as land disputes and civil conflicts at the neighbor council ( Atención de Vecinos ). If the disagreement cannot be settled, the case is sent to a higher tribunal. This body, also made up entirely of Brunka representatives, requires each defendant to have documentation of their experience with the Development Association and three witnesses. The Development Association works directly with

18592-430: The morning of January 1, the historical significance shifts because the torro, representing the relentless conquest of the Spanish, joins the dance. The role of the torro is played by many different men in the community. The costume is constructed out of light balsa wood and filled with dry leaves that burn easily at the end of the festival. The mask on the costume is constructed of a durable cedar wood, but has horns from

18758-448: The national government of Costa Rica to protect the rights and fight for the autonomy of the Brunka in order to preserve indigenous identity. The group works with a non-indigenous lawyer in San José to address issues of land use, specifically regarding matters of non-indigenous farmers purchasing land within the Brunka territory. In addition, the Development Association was instrumental in

18924-517: The officiants of funeral ceremonies. Sibö told the people that he would also create white people, called síkwa , from the plékeköL ( leafcutter ants ). PlékeköL was Sibö's relative, the King of the Leaf-cutter Ants, and white people originated from him. Sibö created indigenous people at night, but created white people during the day. Some Bribri say that this is why white people are "more scientific", because Sibö taught them different things than

19090-603: The other hand, Cambodia has the Ikat, which utilizes the method of dyeing thunks of thread tied with fiber to create patterns while weaving. In addition to using threads, weavers of Myanmar, Thailand, and Vietnam combine silk and other fibers with cotton for weaving. While in Laos, natural materials are used, like roots, tree bark, leaves, flowers, and seeds, but for dyeing the textile that has been already weaved. These countries in Southeast Asia have more weaving traditions but these techniques are

19256-424: The peasant class. Silk weaving became a specialized job requiring specific technology and equipment that was completed domestically within households. Although most of the silk weaving was done within the confines of the home and family, there were some specialized workshops that hired skilled silk weavers as well. These workshops took care of the weaving process, although the raising of the silkworms and reeling of

19422-418: The pigs. No one ever saw the pigs again. It is said that what the pigs really wanted was to bring the indigenous people to the land of Boruca, to show them the land, and to encourage them to form a community here. Some of the people that came to the new land stayed to set up the community, while others went to get family members. Some of the people didn't want to come to the new community and wanted to stay by

19588-1051: The poorer wore wool. By the 12th century it had come to Europe either from the Byzantium or Moorish Spain where the mechanism was raised higher above the ground on a more substantial frame. In the Philippines , numerous pre-colonial weaving traditions exist among different ethnic groups . They used various plant fibers, mainly abacá or banana , but also including tree cotton , buri palm (locally known as buntal ) and other palms, various grasses (like amumuting and tikog ), and barkcloth . The oldest evidence of weaving traditions are Neolithic stone tools used for preparing barkcloth found in archeological sites in Sagung Cave of southern Palawan and Arku Cave of Peñablanca, Cagayan . The latter has been dated to around 1255–605 BCE. Other countries in Southeast Asia have their own extensive history of weaving traditions. Weaving

19754-433: The popular ones. To create threads of cotton for weaving, spindle whorls were commonly used in Southeast Asia. It is made from either clay, stone or wood and has a variety of appearances regarding its shape and size. Spindle whorls were said to emerge in Southeast Asia along with expansion of rice agriculture from Yangtse, China. Additionally, its increasing appearance in certain regions of Southeast Asia back then may be also

19920-403: The population. The situation was worse yet in the neighboring reserve of Rey Curré, where only 23.3% of the land was owned by indigenous people, while a full 58.9% of the population was indigenous [5]. The Indigenous Law defines indigenous people as those who "constitute ethnic groups descendant directly from pre-Columbian civilizations that conserve their own identity" [6]. The Brunka people have

20086-635: The power loom led to disquiet and industrial unrest. Well known protests movements such as the Luddites and the Chartists had handloom weavers amongst their leaders. In the early 19th-century power weaving became viable. Richard Guest in 1823 made a comparison of the productivity of power and handloom weavers: A very good Hand Weaver, a man twenty-five or thirty years of age, will weave two pieces of nine-eighths shirting per week, each twenty-four yards long, and containing one hundred and five shoots of weft in an inch,

20252-463: The power of animals like the jaguar. Thus, the masks display fierce animal and devil designs painted in bright, acrylic colors. The diablos also dress in "sacos" made from the cloth of "gangoche," which are covered in large banana leaves, or "munshi" in the Brunka language. This costume represents the natural spirit of the indigenous, and practically, can help protect players during the festival. The Spanish conquistadors are represented as one character

20418-546: The process of weaving. There was thus a shortage of thread or a surplus of weaving capacity. The opening of the Bridgewater Canal in June 1761 allowed cotton to be brought into Manchester, an area rich in fast flowing streams that could be used to power machinery. Spinning was the first to be mechanised ( spinning jenny , spinning mule ), and this led to limitless thread for the weaver. Edmund Cartwright first proposed building

20584-461: The processes took place. Both men and women with weaving skills emigrated, and took the knowledge to their new homes in New England, to places like Pawtucket and Lowell . Woven ' grey cloth ' was then sent to the finishers where it was bleached, dyed and printed. Natural dyes were originally used, with synthetic dyes coming in the second half of the 19th century. A demand for new dyes followed

20750-443: The profits reaped from the sale of indigenous crafts . They are best known for masks made for the "Fiesta de los Diablitos" (or " Danza de los Diablitos "). The masks, depicting stylized devil faces, are worn by the men of Boruca during the fiesta. The masks are usually made of balsa wood or sometimes cedar , and may be painted or left natural. Women weave utilizing pre-Columbian back-strap looms ., are also sold. The majority of

20916-452: The promotion of silk weaving, especially as a symbol of female power. Weaving contributed to the balance between men and women's economic contributions and had many economic benefits. There were many paths into the occupation of weaver. Women usually married into the occupation, belonged to a family of weavers and or lived in a location that had ample weather conditions that allowed for the process of silk weaving. Weavers usually belonged to

21082-505: The quality and quantity of textiles produced by the Inca Empire. Some of the techniques and designs are still in use in the 21st century. Whereas European cloth-making generally created ornamentation through "suprastructural" means—by adding embroidery, ribbons, brocade, dyeing, and other elements onto the finished woven textile—pre-Columbian Andean weavers created elaborate cloth by focusing on "structural" designs involving manipulation of

21248-494: The red color that Padauk offered can be taken from the Nance tree or from Teca (teakwood). The most famous of Boruca festivals is the three-day New Year's festival, called the "Juego de los Diablos" or the "Fiesta de los Diablitos," which runs from December 31 to January 2. The history behind the modern festival begins with the Spanish conquest. The early Spanish conquistadors called the indigenous people devils because they noticed that

21414-453: The reed of the cloth being a forty-four, Bolton count, and the warp and weft forty hanks to the pound, A Steam Loom Weaver, fifteen years of age, will in the same time weave seven similar pieces. Sib%C3%BA Sibú is the primary deity in the Talamancan mythology of Costa Rica. He is the creator of Earth and humanity, god of wisdom, values, and indigenous customs. He is called Sibú by

21580-481: The region. The Indigenous people of the Americas wove textiles of cotton throughout tropical and subtropical America and in the South American Andes of wool from camelids , primarily domesticated llamas and alpacas . Cotton and the camelids were both domesticated by about 4,000 BCE. American weavers are "credited with independently inventing nearly every non-mechanized technique known today." In

21746-529: The reserves. The majority of the Boruca tribe lives on the Reserva Indígena Boruca. This reservation is located in the canton of Buenos Aires in the Puntarenas Province of the southern Pacific zone of Costa Rica . The reservation extends 138.02 km. The reservation lies about 20 km south of the city of Buenos Aires. In archaeological terms, Boruca (and all of Costa Rica) lies in

21912-401: The rest of the way. Some carry the filling yarns across the loom at rates in excess of 2,000 metres per minute. Manufacturers such as Picanol have reduced the mechanical adjustments to a minimum, and control all the functions through a computer with a graphical user interface . Other types use compressed air to insert the pick. They are all fast, versatile and quiet. The warp is sized in

22078-536: The rhizomes of the Yuquilla plant ( Curcuma longa ) can be smashed and rubbed together to form a yellow dye, which can become fixed and more vibrant with the addition of lime. A paste made from the Achiote fruit ( Bixa orellana ) forms an orange dye. Furthermore, the bark of the Nance tree ( Byrsonima crassifolia ) can be soaked in water to release a dark reddish-brown dye. Finally, one more important plant for dying purposes

22244-445: The river. Hence two Brunka communities formed, one by the river and one in the new land. In the new land, the people started having meetings. The people started thriving due to an abundance of food from the river and families grew very large. However, brothers and sisters started living together. Sibú , the creator of everything, didn't like this so he ordered a jaguar to eat all the brothers and sisters that lived together. In this way,

22410-432: The same manner but uses mashed beans instead of corn. The rice is most common. Carne ahumada is a traditional dish that is still consumed regularly today. It is prepared by seasoning pork with salt, onions, and garlic and smoking it in the fire for at least one hour. The longer the pork is smoked, the longer it can last without refrigeration. Palmito (heart of palm) is served only at special ceremonies and parties. It

22576-409: The second-most important group in the community, working in many ways to rescue and maintain the Brunka culture and language. It is currently headed by a president and contains 36 active members. The organization also works to generate income for the community through the museum, crafts, and tourism . One program arranges students and visitors to experience Brunka culture through homestays, meals, and

22742-474: The shape of the quetzal bird's head. This amulet would be Satú's eternal warrior and protector. Satú grew to be the strongest male in the village and was never injured or debilitated by wars. His uncle, Labí, was jealous of Satú because he knew that when the cacique died, Satú would be the heir to the throne. Before going to bed, Satú usually took off his amulet and stored it under his head. One night, after Satú had fallen asleep, Labí snuck into his room and stole

22908-404: The silk remained work for peasant families. The silk that was woven in workshops rather than homes were of higher quality, since the workshop could afford to hire the best weavers. These weavers were usually men who operated more complicated looms, such as the wooden draw-loom. This created a competitive market of silk weavers. The quality and ease of the weaving process depended on the silk that

23074-401: The soldiers and the cacique cried in silence, lamenting their loss of Satú. At exactly noon that day, the village heard the sound of a quetzal. The quetzal had long, shiny feathers and was perched in a tree. It then flew away to a mountain, and lived there for eternity. The current belief is that this quetzal bird contains the spirit of Satú. When the tribe fights enemies, they are accompanied by

23240-446: The song of the quetzal and are always victorious. The second story describes how the Brunka came to live in the village of Boruca. No one knows who the first people who arrived were, but it is known how they arrived. In the past, a lot of indigenous groups lived on the edge of the large river Térra (spelling unknown). Near this river the people fished, and harvested rice and plantains. An abundance of wild pigs resulted as punishment for

23406-415: The things in the universe. It may be difficult to understand why the Sòrburu would want to kill Sibú, them being his relatives. However, for the Bribri kinship is transmitted matrilineally , and it was Sibökomo who was related to the devils. In the legends several reasons for the Sòrburu wanting to kill Sibö are mentioned: In the version of Sibö's birth that talks about the flight to Dáturaa Lóratuaa, it

23572-410: The things that the god had been carrying, which the old man tried out. When they reached the place where they had put Sibö, the god turned into wind and left. The Sòrburu had in their house some drums, foxes in the form of maracas and some macaws . All of these animals were dead. When the devils were out of the house, Sibö entered, resuscitated the animals and together they began to make a lot of noise:

23738-413: The threads by leaning backwards and forward. The body tension loom was developed from the foot-brace loom to eventually accommodate weaving of larger and wider cloth types. The predominant fibre in Europe during the medieval period was wool , followed by linen and nettlecloth for the lower classes. Cotton was introduced to Sicily and Spain in the 9th century. When Sicily was captured by

23904-514: The time of 1685 challenged the English weavers of cotton, woollen and worsted cloth, who subsequently learned the Huguenots' superior techniques. Colonial America relied heavily on Great Britain for manufactured goods of all kinds. British policy was to encourage the production of raw materials in colonies and discourage manufacturing. The Wool Act 1699 restricted the export of colonial wool. As

24070-402: The training needed before an artisan could call himself a weaver. By the 13th century, an organisational change took place, and a system of putting out was introduced. The cloth merchant purchased the wool and provided it to the weaver, who sold his produce back to the merchant. The merchant controlled the rates of pay and economically dominated the cloth industry. The merchants' prosperity

24236-514: The tribe numbers around 2,000, most of whom live on the Reserva Boruca or the neighboring indigenous reserve of Reserva Rey Curre . The Reserva Boruca-Terraba was among the first indigenous reserves established in Costa Rica in 1956. The lands currently on the reservations were named baldíos (common lands) by the General Law of Common Lands, passed by the national government in 1939, making them

24402-405: The uplands weavers worked from home on a putting-out system . The wooden looms of that time might be broad or narrow; broad looms were those too wide for the weaver to pass the shuttle through the shed, so that the weaver needed an expensive assistant (often an apprentice ). This ceased to be necessary after John Kay invented the flying shuttle in 1733. The shuttle and the picking stick sped up

24568-460: The upper side of the cloth. The jacquard allowed individual control of each warp thread, row by row without repeating, so very complex patterns were suddenly feasible. Samples exist showing calligraphy, and woven copies of engravings. Jacquards could be attached to handlooms or powerlooms. A distinction can be made between the role and lifestyle and status of a handloom weaver, and that of the power loom weaver and craft weaver. The perceived threat of

24734-471: The use of the Sangrilla tree ( Pterocarpus officinalis ), also known as Padauk. However, Padauk is not used anymore due to the difficulty in preparing the dye. Also, another mollusk ( Purpura kiosquiformia ) used to be used for its purple dye, but the Brunca had to swim out to sea for these shells and kill them, while the P. patula releases its dye as a defense mechanism and does not need to be killed. Today,

24900-451: The village elders still preserve. Additionally, there is carryover of legends over time. The repeated mention of certain tales indicates a continued level of cultural relevancy and importance from the late 1960s to present 2010. However, this preservation applies solely to the mention of the story, rather than the content and details of the stories. The population of the Reserva Indígena Boruca subsists mainly on small-scale agriculture and

25066-458: The warp and weft of the fabric itself. Andeans used "tapestry techniques; double-, triple- and quadruple-cloth techniques; gauze weaves; warp-patterned weaves; discontinuous warp or scaffold weaves; and plain weaves" among many other techniques, in addition to the suprastructural techniques listed above. The weaving of silk from silkworm cocoons has been known in China since about 3500 BCE. Silk that

25232-538: The warp is spread out, the weft can slide down and completely cover the warp, giving a weft faced textile, such as a tapestry or a Kilim rug. There are a variety of loom styles for hand weaving and tapestry. There are some indications that weaving was already known in the Paleolithic Era, as early as 27,000 years ago. An indistinct textile impression has been found at the Dolní Věstonice site. According to

25398-418: The warp-beam or weavers beam, the cloth-roll (apron bar), the heddles, and their mounting, the reed . The warp-beam is a wooden or metal cylinder on the back of the loom on which the warp is delivered. The threads of the warp extend in parallel order from the warp-beam to the front of the loom where they are attached to the cloth-roll. Each thread or group of threads of the warp passes through an opening (eye) in

25564-530: The wool, then sheep-owning landlords started to weave wool outside the jurisdiction of the city and trade guilds. The weavers started by working in their own homes then production was moved into purpose-built buildings. The working hours and the amount of work were regulated. The putting-out system had been replaced by a factory system . The migration of the Huguenot Weavers , Calvinists fleeing from religious persecution in mainland Europe, to Britain around

25730-417: The year. At the commencement of the festival, the diablos stream down the hill and dance to the central square, where they celebrate together until the early morning hours. The dance of involves jumping and connecting back to back in order to raise a fellow diablo off the ground. The tune of the dance is set by one drum accompanied by a flute. Unlike the role of the Mayor, the role of the drummer and flautist

25896-413: Was a bad omen and that they were going to die. So they grabbed the fox, chopped it up and threw it out. This is why the fox is not eaten by the Bribri. After that, Sibö spent all his time bothering the devils and making bad omens, collected in humorous tales such as those mentioned below. One day, Sibö was walking, blowing his conch shell and his horn, when he met the Sòrburu. The god made the devils have

26062-428: Was born with a shell (in a skin bag, that is, an amniotic sac ), so his father purified it; but the baby did not stop crying, although Sibökõmõ had already cut her navel and cleaned it of the impurity of the birth . The child did not want to suckle, nor eat or drink water. Then Sìitami ground cacao and put the soft dough in his mouth, which made the baby happy. With only that food Sibö grew up and managed to think of all

26228-404: Was dependent to some degree on a council of elders, consisting of the four to six oldest men in the town. This council had the authority to approve or disapprove the appointment of the officer. The council was at one point "all-powerful" (Stone 1949: 24), and was currently at the top of a minimized cargo system . The council chose men to fill the two mayordomo positions, and two women to cook for

26394-435: Was going to have a child, and his biggest worry was that he was going to die before his son was born. However, to his avail, the enemy tribes ceased attack. The cacique had a beautiful son named Satú. The sorcerers of the village were delighted to find that, on the day the baby was born, a beautiful bird perched itself atop a tree branch and began to sing a sweet song. They subsequently gifted Satú with an amulet made of gold, in

26560-412: Was intricately woven and dyed, showing a well developed craft, has been found in a Chinese tomb dating back to 2700 BCE. Silk weaving in China was an intricate process that was very involved. Men and women, usually from the same family, had their own roles in the weaving process. The actual work of weaving was done by both men and women. Women were often weavers since it was a way they could contribute to

26726-457: Was introduced to Southeast Asia at the same time rice agriculture was introduced from China. As it was introduced alongside rice farming, weaving is more popular in communities where rice is being farmed as compared to communities that rely on hunting, gathering, and animal farming. Each country has its own distinctive weaving traditions or has absorbed weaving traditions from their neighboring countries. The most common material used for weaving

26892-496: Was named Movimiento Juvenil Brunka (MOJUBRU) and later became La Assosacion Juvenil Brunka (ASJOB). Kurt Gedig, who was also present as a Peace Corps volunteer from 1990–1991, established the first kindergarten in Boruca. WorldTeach , an educational volunteer program, has sent a full-year English teacher to Escuela Doris Z Stone in 2002, 2006, and 2008-2011. 9°00′00″N 83°18′00″W  /  9.000°N 83.300°W  / 9.000; -83.300 Weaving Weaving

27058-410: Was only used in certain areas of Vietnam, Laos, Indonesia, and Cambodia. Another loom that is widely used across Southeast Asia is the ground level body tension loom, also known as the belt loom, as a part of it needs to be attached to a belt-like strap on the weaver’s waist to control and hold the tension of the warped threads. It is usually operated at the ground level and the weaver is able to control

27224-467: Was preferred as the added skill and time required to make more complex weaves kept them from common use. Sometimes designs were woven into the fabric but most were added after weaving using wood block prints or embroidery. Before the Industrial Revolution , weaving was a manual craft and wool was the principal staple. In the great wool districts a form of factory system had been introduced but in

27390-428: Was produced by the silk worms. The easiest silk to work with came from breeds of silk worms that spun their cocoons so that it could be unwound in one long strand. The reeling, or unwinding of silk worm cocoons is started by placing the cocoons in boiling water in order to break apart the silk filaments as well as kill the silk worm pupae . Women would then find the end of the strands of silk by sticking their hand into

27556-409: Was waiting for him, transformed into a fine thread across the doorway. When Dukúr Bulu flew into the room where Irìria was sleeping, the thread cut him in two. His top half (with the head and wings) flew back to Sibú, who wrapped the wound with cotton, blew on it, and advised Dukúr Bulu to hang upside-down to heal more quickly. Sibú sent his peón (servant) to visit the tapir family and invite them to

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