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                  <text>Ancient Peru</text>
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              <text>South America, Central Andes</text>
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              <text>Late Horizon, ca. 1430-1534</text>
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              <text>Cotton, camelid fiber</text>
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              <text>Ex coll. C. Clay and Virginia Aldridge</text>
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              <text>2002.1.128</text>
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              <text>312-22</text>
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              <text>Photo by Bruce M. White, 2014</text>
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                <text>“Inka Key” Tunic Fragment</text>
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                <text>&lt;p&gt;The Spanish destroyed as much Inka art and culture as possible during the invasion and colonization, melting down the precious metals and burning the royal mummies. Despite this, they admired Inka textiles, as Pizarro’s secretary Francisco de Xeres recorded in his memoir: “In this town of Caxamalca [Cajamarca] certain houses were found full of cloth, packed in bales which reached to the roof. They say it was a depot to supply the army. The Christians [Spanish invaders] took what they required, and yet the house remained so full that what was taken seemed hardly to be missed. The cloth was the best that had been seen in the Indies. The greater part of it is of very fine wool, and the rest of cotton of rich colours, beautifully variegated” (de Xerxes 1872, 60).&lt;/p&gt;
&lt;p&gt;This small fragment of an Inka tapestry tunicis the kind of cloth de Xeres was describing, though not for the army, but a pattern reserved for upper administrators in the Empire. The pattern has four squares, with two of them connected by a diagonal line. It refers to the name for the Inka Empire, “&lt;span style="text-decoration:underline;"&gt;Tawantinsuyu&lt;/span&gt;” or the “Land of the Four Quarters United.” This high-status &lt;i&gt;&lt;span style="text-decoration:underline;"&gt;qumpi&lt;/span&gt; &lt;/i&gt;includes 162 wefts and 28 warps per inch, and its indigo blue-green is likewise very prestigious and rare. The original tunic would have measured approximately 33 inches square.&lt;/p&gt;
&lt;p&gt; &lt;/p&gt;</text>
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                <text>&lt;em&gt;Baile de los Toritos&lt;/em&gt;</text>
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                <text>Pitxiquin</text>
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                <text>https://commons.wikimedia.org/wiki/File:Disfressa_de_Cavaller_del_Baile_de_los_Toritos_de_Chichicastenango.JPG</text>
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              <text>South America, Bolivia, Department of Chuquisaca,  Province of Yamparaez, Candelaria</text>
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              <text>Museum purchase, courtesy of the Bright Collection of Guatemalan Textiles</text>
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              <text>2016.21.2</text>
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              <text>314B</text>
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              <text>Photo by Michael McKelvey, 2017</text>
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                <text>&lt;em&gt;Ch’uspa&lt;/em&gt; (Bag) with Coins</text>
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                <text>&lt;p&gt;Before the European invasions in the 16th century, indigenous Americans did not use money. Even after Spanish colonization, coinage remained a somewhat foreign concept imposed by the new overlords. Metal had long functioned as a high-prestige medium but without a set monetary value; textiles played this role instead. However, precious metal discs were often sewn onto garments in ancient times, a tradition that continues today. This &lt;i&gt;&lt;span style="text-decoration:underline;"&gt;ch’uspa&lt;/span&gt; &lt;/i&gt;(&lt;span style="text-decoration:underline;"&gt;coca&lt;/span&gt; bag) from the Candelaria community in Bolivia, created for important occasions, is adorned with Bolivian peso coins minted in the 1970s and 1980s. They are suspended from the bottom, acting as a fringe.&lt;/p&gt;
&lt;p&gt;These coins, repurposed and effectively rendered useless as a unit of currency, add an additional layer of status to this type of bag. They likely represented a high level of wealth; the man bearing this bag had the resources to use coins as symbols rather than a means of obtaining necessary items. The sounds made by the coins when the wearer moved may also have played a role in the regional dances performed at various festivals and exhibitions of traditional culture in major cities such as La Paz.&lt;/p&gt;</text>
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Province of Yamparáez, Tarabuco</text>
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              <text>Lent by Gail and Clark Goodwin</text>
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              <text>L2014.16.2</text>
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                <text>&lt;em&gt;Ch’uspa&lt;/em&gt; (Man’s Coca Bag) with Horses</text>
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                <text>The Tarabuco region of Bolivia is known for its depictions of animals and people, often arranged in scenes illustrating daily routines and festivals. The finely woven &lt;span style="text-decoration:underline;"&gt;&lt;i&gt;ch’uspa&lt;/i&gt;&lt;/span&gt;&lt;i&gt; &lt;/i&gt;or coca bag at left features a wide range of images: birds, spiders, monkeys, men and women, corn plants, llamas, and horses. Like other 20th-century Tarabuco textiles, it is woven with sheep’s wool and polyester yarn dyed in the brightest possible colors, demonstrating the shift in production that had occur-red by that time.&lt;br /&gt;&lt;br /&gt;The rearing horses in particular represent the development of “modern” indigenous artistic traditions. While we tend to associate “traditional” Native Americans with riding horses, the indigenous peoples of South America did not domesticate horses, which were already extinct in the Americas. The modern horse was only reintroduced into the Americas by the Spanish in the 16th century.&lt;br /&gt;&lt;br /&gt;Quickly adopted by all nomadic native peoples, the horse soon transformed culture and even dress. Riding made the open-sided man’s poncho a necessary innovation, a garment that allowed the necessary freedom of movement, eclipsing the ancient tunic. The New World camelids—llamas, alpacas, guanacos, and vicuñas—cannot be ridden; horses therefore served as a new and important mode of transportation. The horse has become an integral part of life in indigenous communities and is now viewed as a traditional, as part of the ever-evolving definitions of what is “traditional” versus what is “new” in a given culture and time.</text>
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2013.25.24</text>
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                <text>&lt;em&gt;Chumpi&lt;/em&gt; (Belt) with Horse and Llama Motifs&lt;br /&gt;&lt;em&gt;Chumpi&lt;/em&gt; (Belt) with Horse and Bird Motifs</text>
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                <text>&lt;p&gt;Belts of many different kinds were used throughout the Andes well &lt;a href="http://34.193.12.70/items/show/77"&gt;before the Inka&lt;/a&gt; and continue to be an accessory for indigenous men and women today. Being narrower than other garments, belts are one of the first items that Andean girls learn to weave. Belts are called &lt;i&gt;&lt;span style="text-decoration:underline;"&gt;chumpi&lt;/span&gt;&lt;/i&gt; in Quechua and &lt;i&gt;&lt;span style="text-decoration:underline;"&gt;huaka&lt;/span&gt;&lt;/i&gt; in Aymara.&lt;/p&gt;
&lt;p&gt;These representative modern Andean examples were made in the 20&lt;sup&gt;th&lt;/sup&gt; century. When the Spanish entered the Americas, they preferred tapestry woven pieces in which the wefts carry the pattern. The type of weaving that features the patterning in the warps then became more typical of local clothing. In these belts, adjacent warps of different colors are pulled to the front and pushed to the back as weaving progresses. This method is a perfect example of &lt;i&gt;&lt;span style="text-decoration:underline;"&gt;ayni&lt;/span&gt;&lt;/i&gt; or the value placed on reciprocity; the patterns are the same on both sides, but the colors reverse.&lt;/p&gt;
&lt;p&gt;These red belts come from a Quechua-speaking region of Bolivia known for its detailed imagery of animals and people as well as its bright aniline-dyed colors. The second example contains the European-introduced horse alongside native llamas and birds. The horses have stylized manes and circles representing their hooves, whereas the llamas have longer bodies, shorter legs, and horizontal squares representing their feet.&lt;/p&gt;</text>
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                <text>&lt;p&gt;Belts of many different kinds were used throughout the Andes well &lt;a href="http://34.193.12.70/items/show/77"&gt;before the Inka&lt;/a&gt; and continue to be an accessory for indigenous men and women today. Being narrower than other garments, belts are one of the first items that Andean girls learn to weave. Belts are called &lt;i&gt;&lt;span style="text-decoration:underline;"&gt;chumpi&lt;/span&gt;&lt;/i&gt; in Quechua and &lt;i&gt;&lt;span style="text-decoration:underline;"&gt;huaka&lt;/span&gt;&lt;/i&gt; in Aymara.&lt;/p&gt;
&lt;p&gt;When the Spanish entered the Americas, they preferred tapestry woven pieces in which the wefts carry the pattern. The type of weaving that features the patterning in the warps then became more typical of local clothing. In this and &lt;span style="text-decoration:underline;"&gt;&lt;a href="http://34.193.12.70/items/show/116"&gt;two 20&lt;sup&gt;th&lt;/sup&gt; century Bolivian belts&lt;/a&gt;&lt;/span&gt;, adjacent warps of different colors are pulled to the front and pushed to the back as weaving progresses. This method is a perfect example of &lt;i&gt;&lt;span style="text-decoration:underline;"&gt;ayni&lt;/span&gt;&lt;/i&gt; or the value placed on reciprocity; the patterns are the same on both sides, but the colors reverse.&lt;/p&gt;
&lt;p&gt;The belt with purple is more traditional in that such bird motifs originated in the pre-Hispanic period and the muted, carefully arranged stripes continue the age-old use of natural dyes. Yet, this 21st century belt was woven exclusively for sale rather than for local use, demonstrating that the market does not necessarily change all features of textiles.&lt;/p&gt;</text>
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                <text>Photograph by Robert Boas</text>
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                <text>&lt;em&gt;Cordeles&lt;/em&gt; (Sets of Tie-Dyed Warps)</text>
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                <text>&lt;p&gt;Sets of tie-dyed warp threads (called &lt;span style="text-decoration:underline;"&gt;&lt;i&gt;cordeles&lt;/i&gt;)&lt;/span&gt; have been sold in the markets of Guatemala for decades. Without doing the tie-dyeing &lt;span style="text-decoration:underline;"&gt;(&lt;i&gt;jaspé&lt;/i&gt;)&lt;/span&gt; themselves, weavers can use them to make simple patterns such as in a small &lt;i&gt;&lt;span&gt;&lt;a href="/items/show/137"&gt;tzut&lt;/a&gt;&lt;/span&gt;. &lt;/i&gt;&lt;i&gt;Cordeles &lt;/i&gt;in various stages of being tied off, dipped in dye, then untied help explain the process of weaving in &lt;i&gt;jaspé&lt;/i&gt;. All the threads were initially white, then certain lengths of them were tightly tied off with thread to preserve that white from the blue dyebath (&lt;b&gt;1&lt;/b&gt;). When untied (&lt;b&gt;2, 3&lt;/b&gt;) and placed on the loom in the proper sequence, then the weft threads inserted, the pattern becomes &lt;a href="/items/show/137"&gt;apparent&lt;/a&gt;.&lt;/p&gt;
&lt;p&gt;More traditional examples were dipped repeatedly in indigo dye (&lt;b&gt;1, and 3&lt;/b&gt;); each dipping attached more blue to the threads’ surfaces. In &lt;b&gt;1&lt;/b&gt;, which remains almost entirely tied, the indigo has colored the warps and the ties equally so it looks uniformly blue. However, if it were untied, as in &lt;b&gt;2&lt;/b&gt;, then the white and blue areas would appear.&lt;/p&gt;
&lt;p&gt;Some &lt;i&gt;cordeles &lt;/i&gt;represent a somewhat more complex process of producing tie-dyed warps. In &lt;b&gt;3&lt;/b&gt;, the white threads were first all dyed red, and allowed to dry. The areas that still appear red were then tied with tightly wound threads to keep them that way. A black dye, not a traditional indigo, was the final dyebath. Untied, now red stripes in black are apparent.&lt;/p&gt;</text>
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                <text>&lt;em&gt;Dulemola&lt;/em&gt; (Blouse Panel) with Abstract Coral Patterns</text>
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                <text>This blouse panel represents the all-important coral reef that used to thrive in the San Blas Islands where the Guna live, but is now endangered. The piece renders coral as an abstract pattern of branching, pointed elements. It aptly communicates the ideal profusion of these sea animals, tiny invertebrates that secrete limestone around their bodies. Ideally, among the coral's branches algae thrive to feed lobsters, turtles, and the other sea life central to Guna existence and economy.</text>
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    <collection collectionId="4">
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          <name>Dublin Core</name>
          <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
          <elementContainer>
            <element elementId="50">
              <name>Title</name>
              <description>A name given to the resource</description>
              <elementTextContainer>
                <elementText elementTextId="4">
                  <text>Modern Panama</text>
                </elementText>
              </elementTextContainer>
            </element>
          </elementContainer>
        </elementSet>
      </elementSetContainer>
    </collection>
    <itemType itemTypeId="18">
      <name>Threads of Time Item</name>
      <description>This item type contains fields for the works in the Threads of Time exhibition.</description>
      <elementContainer>
        <element elementId="52">
          <name>Geographic Area</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="470">
              <text>Central America, Guna Yala (San Blas Islands/North Coast of Panamá)</text>
            </elementText>
          </elementTextContainer>
        </element>
        <element elementId="53">
          <name>Culture</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="471">
              <text>Guna</text>
            </elementText>
          </elementTextContainer>
        </element>
        <element elementId="54">
          <name>Date</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="472">
              <text>20th century</text>
            </elementText>
          </elementTextContainer>
        </element>
        <element elementId="26">
          <name>Materials</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="473">
              <text>Cotton</text>
            </elementText>
          </elementTextContainer>
        </element>
        <element elementId="55">
          <name>Credit Line</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="474">
              <text>Lent by Sherry Thorup</text>
            </elementText>
          </elementTextContainer>
        </element>
        <element elementId="56">
          <name>Accession Number</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="475">
              <text>L2016.16.5</text>
            </elementText>
          </elementTextContainer>
        </element>
        <element elementId="57">
          <name>Exhibition Checklist Number</name>
          <description>This number will sort the collections.</description>
          <elementTextContainer>
            <elementText elementTextId="1631">
              <text>314A</text>
            </elementText>
          </elementTextContainer>
        </element>
        <element elementId="59">
          <name>Photo Credit</name>
          <description/>
          <elementTextContainer>
            <elementText elementTextId="1809">
              <text>Photo by Michael McKelvey, 2017</text>
            </elementText>
          </elementTextContainer>
        </element>
      </elementContainer>
    </itemType>
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      <elementSet elementSetId="1">
        <name>Dublin Core</name>
        <description>The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.</description>
        <elementContainer>
          <element elementId="50">
            <name>Title</name>
            <description>A name given to the resource</description>
            <elementTextContainer>
              <elementText elementTextId="469">
                <text>&lt;em&gt;Dulemola&lt;/em&gt; (Blouse Panel) with Caribbean Spiny Lobster</text>
              </elementText>
            </elementTextContainer>
          </element>
          <element elementId="41">
            <name>Description</name>
            <description>An account of the resource</description>
            <elementTextContainer>
              <elementText elementTextId="1808">
                <text>The Guna free dive down as far as eighty feet to catch the Caribbean spiny lobster (&lt;i&gt;Panulirus argus&lt;/i&gt;), or rock lobster, shown in the blouse panel. Spiny lobsters resemble "true" lobsters and are edible, except they have very long antennae and only females have small claws on their back legs. Bright orange in color, with many spiky dots, this animal is well captured by the artist's use of the orange top cloth and the many elaborately cut-through color segments on its body and tail. The serrated edges on the triangles in the main body are particularly apt versions of the animal's bumpy surface. This type of edge is the most challenging to make, and indicates the hand of a skilled textile artist.</text>
              </elementText>
            </elementTextContainer>
          </element>
        </elementContainer>
      </elementSet>
    </elementSetContainer>
  </item>
</itemContainer>
