The Warriors Of The Clouds

Came across this interesting story that adds to the mystery of the various ''white'' characters described among other Amerindian civilizations. 

The Cloud People, also known in legend as “the white warriors of the clouds” established expansive kingdom located in the northern regions of the Andes in present-day Peru during the ninth century.

Kuelap is a walled city associated with the Chachapoyas culture built in 6th century AD. It consists of more than four hundred buildings surrounded by massive exterior stone walls. The complex is situated on a ridge overlooking the Utcubamba Valley in northern Peru.

Bordered by the Maranon and Utcubamba rivers, in the zone of Bagua, their civilzation extended up to the basin of the Abiseo river, and to the very edges of Peru’s northern Amazon jungle.

The Chachapoya civilization lived in an isolated area on the Amazon river side of the Andes mountain of northern Peru.  They developed their own style of architecture and art and seemed to have no connection to any other civilization in the region.  They were conquered by the Incas on the eve of the Spanish conquest, then they mysteriously almost died off except for three small remote villages. The Chachapoyans were remarkable for their blonde hair and white skin, and for being generally tall, as was recorded by the initial Spaniards who encountered them during the conquest of Peru. A German archaeologist claims that their houses resemble those built by the Celts of Northern Spain, but their origin is still  very mysterious. http://www.proxywhore.com/invboard/index.php?/topic/322381-mysterious-pre-columbus-keltic-civilization-in-the-andes-mountains-of-peru/ 

The Cloud People were defeated by the Incas but later conquered them by aligning with the Spanish Conquistadors. 

Unfortunately, diseases brought to the New World by their allies eventually wiped the Cloud People out. 
 

Past archeological discoveries were so heavily looted that little was left to learn about the Cloud People, who are referred to as Chachapoyas in Inca legends.

 

Other pre-hispanic groups referred to the Cloud People as “White Gods” due to their height, blonde hair and blue eyes.

The "Chachapoyan" natives lived in the Andes, in what is now Northern Peru, right next to Ecuador, in the Cachapoyas District of the Department of Amazonas. Theirs was an area with high mountain ranges: the Calla-Calla range in the south reaching 4,300 m (14,100 ft.) and the Cordillera Oriental to the east with 3,500 m. (11,500 ft.), with forests. The Marañon River flows through the area, draining towards the Amazon. The Chachapoyan region has been inhabited for over 8,000 years, but the group we know as Chachapoya, arrived much later: their most relevant cultural remains date back to 800 C.E. and their society peaked during the eleventh century C.E. (Their buildings at Olán, Yálape, Congó and especially Cuélap are monumental). They were subdued by the Inca around 1470 and incorporated as a province of their Empire after a though campaign. Many Chachapoyans were uprooted and sent to Cuzco and other parts of the Empire, where they were resettled and given new land to grow their crops on (This was a usual practice of the Incas, to dilute local resistence).
http://patagoniamonsters.blogspot.com/2014/08/the-peruvian-chachapoyas-or-white.html


The spanish conqueror Pedro Cieza de Leon wrote they wore woolen clothing and wollen turbans, and described them as “the whitest and most handsome of all the people that I have seen, and their wives were so beautiful that because of their gentleness, many of them deserved to be the Incas’ wives and to also be taken to the Sun Temple.” 

Kuelap Fortress, Chachapoyas Picture: An illustration of the site at the time of the Incas.

He also noted the Cloud People were significantly taller than the Spaniards, indicating they were Nordic and not Mediteranian. 

Another Spanish conqueror, Orellana, wrote similar descriptions. 

Verification of the Cloud People’s racial makeup came two years ago, when archaeologists found an underground burial vault inside a cave with five mummies, two intact with skin and hair.

In addition to over 1,000 varieties of potatoes, Peru has many varieties of corn and many delicious--and not so delicious--corn dishes, snacks and drinks.


According to Inca legend, the Chachapoyas remembered that their ancestors came from the East.

The Amazon river is on the East and far east is the Atlantic Ocean. 
 

Archeologists have discovered paintings and drawings of large ships on the buildings of the Chachapoyas, indicating that they possibly traveled from Europe to South America by sea, passing through the Amazon river flows until they reached a more tolerable climate, away from the unbearable tropical heat of the Amazon jungle.

Believed to be a Chachapoya warrior; Inca art.

The Cloud People are probably best known for the Kuellap fortress on the top of a mountain in Utcubamba, which can only be compared in scale to the Incas’ Machu Picchu retreat, built hundreds of years later. 

The newly-discovered fortress is tucked away in one of the most far-flung areas of the Amazon. Sitting at the edge of a chasm which may have been used as a lookout post, it was extremely isolated and very well-preserved.
 

Clustered round structures

The main encampment is made up of circular stone houses overgrown by jungle over 12 acres, according to archaeologist Benedict Goicochea Perez. 

Rock paintings cover some of the fortifications and next to the dwellings are platforms believed to have been used to grind seeds and plants for food and medicine.

http://www.therightperspective.org/2008/12/05/the-legenday-white-skinned-cloud-people-of-peru/#sthash.frqgFv7d.dpuf

Since the Incas and the Spanish conquistadors were the principal sources of information on the Chachapoyas, there is little first-hand or contrasting knowledge of the Chachapoyas. Writings by the major chroniclers of the time, such as El Inca Garcilaso de la Vega, were based on fragmentary second-hand accounts. Much of what we do know about the Chachapoyas culture is based on archaeological evidence from ruins, pottery, tombs and other artifacts. Spanish chronicler Pedro Cieza de León noted that, after their annexation to the Inca Empire, they adopted customs imposed by the Cuzco-based Inca. The name Chachapoya is in fact the name that was given to this culture by the Inca; the name that these people may have actually used to refer to themselves is not known. The meaning of the word Chachapoyas may have been derived from sach'a-p-qullas, the equivalent of "qulla people who live in the woods" (sach'a = tree p = of the qulla = nation in which Aymara is spoken). Some believe the word is a variant of the Quechua construction sach'a phuya (tree cloud).
https://www.worthpoint.com/worthopedia/los-chachapoyas-peru-inca-archaeology-1761843856


Little is known about the hill tribes that in the tenth century began carving settlements out of the dense cloud forests in the mountains between the Marañón and Huallaga Rivers. Inca contemporaries called them Chachapoya, the Cloud People. 

A woman at the Chachapoyas market

For more than 500 years the Chachapoya cut farm terraces and villages into these steep slopes, raised llamas and guinea pigs—and fought each other. 
 

Around 1470 the Inca conquered the region. When Spaniards arrived in 1535, the surviving Chachapoya joined them to rout the Inca, impressing the Europeans with their battle prowess. By 1700 smallpox and other diseases had killed most of the Chachapoya. 
 

The tribe’s own name is unknown. 
 

The word Chachapoyas is thought to come from the Quechua for “cloud people”, and is the name by which they were known to the Incas, because of the cloud forests they inhabited in what is now northern Peru.

The kepi is a cap with a flat circular top and a peak, or visor. Etymologically, the term is a loanword of the French képi, itself a re-spelled version of the Alemannic Käppi: a diminutive form of Kappe, meaning "cap". In Europe, this headgear is most commonly associated with French military and police uniforms, though versions of it were widely worn by other armies during the late 19th and early 20th centuries. The kepi is no longer worn by the modern Peruvian armed forces and police but was part of the uniforms worn during the 19th and early 20th centuries. https://wikivisually.com/wiki/Kepi
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A white-skinned people who were famed as ferocious fighters, the Chachapoyas held out against the Incans, who ruled an empire stretching from southern Chile to northern Ecuador until their conquest by the Spanish.

Chachapoyas chronicler Pedro Cieza de Leon wrote of the tribe: ‘They are the whitest and most handsome of all the people that I have seen, and their wives were so beautiful that because of their gentleness, many of them deserved to be the Incas’ wives and to also be taken to the Sun Temple. 

https://www.theapricity.com/forum/archive/index.php/t-102494.html
http://atlanteangardens.blogspot.com/2014/03/lost-city-of-cloud-people-found-in-peru.html

The Chachapoyas, also called the "Warriors of the Clouds", was a culture of Andes living in the cloud forests of the Amazonas Region of present-day Peru. 

The Inca Empire conquered their civilization shortly before the Spanish conquest in the 16th century.

 

At the time of the arrival of the conquistadors, the Chachapoyas were one of the many nations ruled by the Incas, although their incorporation had been difficult due to their constant resistance to Inca troops.

Burial place of the Chachapoyas, Peru.

Since the Incas and conquistadors were the principal sources of information on the Chachapoyas, there is little first-hand or contrasting knowledge of the Chachapoyas. Writings by the major chroniclers of the time, such as Inca Garcilaso de la Vega, were based on fragmentary second-hand accounts. 

Rock work detail

Much of what we do know about the Chachapoyas culture is based on archaeological evidence from ruins, pottery, tombs and other artifacts. 

Spanish chronicler Pedro Cieza de León noted that, after their annexation to the Inca Empire, they adopted customs imposed by the Cusco-based Inca. 
 

By the 18th century, the Chachapoyas had been devastated; however, they remain a distinct strain within the indigenous peoples of modern Peru.

Wreaths are part of the culture and legends of indigenous peoples of the Americas, often made of flowers, leaves, gold, and prescious stones.
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Cieza de León remarked that, among the indigenous Peruvians, the Chachapoyas were unusually fair-skinned and famously beautiful:

They are the whitest and most handsome of all the people that I have seen in Indies, and their wives were so beautiful that because of their gentleness, many of them deserved to be the Incas' wives and to also be taken to the Sun Temple (...) The women and their husbands always dressed in woolen clothes and in their heads they wear their llautos, which are a sign they wear to be known everywhere.[citation needed]
— "The Incas", Pedro de Cieza de Leon, Chapter 27

However, there is no other account at the time from other travelers to the region that mentions the particular "whiteness'' of the Natives in Chachapoya. 
 

These comments have led to claims, not supported by Cieza de León's chronicle, that the Chachapoyas were blond-haired and European in appearance. 

Looking down the passageway

The chronicle's use of the term "white" here predates its emergence as a racial classification. 

Another Spanish author, Pedro Pizarro, described all indigenous Peruvians as "white." 

Although some authors have quoted Pizarro saying that Chachapoyas were blond, these authors do not quote him directly; instead they quote remarks attributed to him and others by race scientist Jacques de Mahieu in support of his thesis that Vikings had brought civilization to the Americas.

Choclo, also known as Peruvian or Cusco corn (named for the capital city of the Incas), is not a crop that thrives in the flatlands. It’s an Andean corn with extra large, bulbous kernels “almost five times bigger than North American corn, and has a creamy texture,” says giant among Peruvian chefs, Hector Solis of Fiesta. And from Fiesta to Virgilio Martínez’s Central and Gaston Acurio’s Astrid y Gaston, we ate choclo at the cream of the crop of Peruvian restaurants. Its chewy kernels, though large, make for a more elegant dining experience—they don’t get trapped between your teeth. They’re also not sweet, at all, and starchier than North American corn. The flavor is corn-y but nuttier. There’s a pride these chefs take in serving this most Peruvian of ingredients at their restaurants—and it catching on outside the traditional Peruvian kitchen.
https://www.starchefs.com/cook/savory/product/peruvian-choclo


Following up on these claims, anthropologist Inge Schjellerup examined the remains of Chachapoyans and found them consistent with other ancient Peruvians. 

She found, for example, a universal occurrence of shovel-shaped upper incisors and a near-complete absence of the cusp of Carabelli on upper molars — characteristics consistent with other indigneous peoples and inconsistent with Europeans.

Today's modern day infant slings and backpacks can be traced back to Native American Indian practices of carrying their infants on their backs. Made from animal skins, women would make slings that allowed them to carry their infants with them but leave their hands free for work. Infant carriers today go by many different names, but a baby papoose is a term known to many. The word papoose is actually an English word borrowed from Native American Indians meaning a Native American Indian child. Papoose also refers to the actual sling used to carry an infant. Though the modern day baby papoose is typically made of synthetic material, there are manufacturers who make them from sheepskin. Regardless of the name by which the infant carrier or sling goes by, the baby papoose is an age-old concept for infant transport and also the center of slight controversy. Many experts believe that a colicy infant benefits from being carried in a baby papoose because the sheer closeness to the mother combined with her movement helps to soothe the baby. However, many caution parents who use a baby papoose or sling, especially those worn in the front, that they are imposing a safety hazard on their child. If the parent should trip and fall while wearing a sling or carrier, they could crush the baby and cause injury. Though in early Native American Indian cultures, safety was not governed by any particular entity, today’s manufacturers of infant slings, carriers, or the baby papoose are required to implement certain safety standards. When using an infant sling or baby papoose, be sure to adhere to the manufacturer’s guidelines regarding weight limit capacity and use. Always use caution when using any carrier, whether front or back to avoid potential injury to both yourself and your baby.
http://indians.org/articles/baby-papoose.html

According to the analysis of the Chachapoyas objects made by the Antisuyo expeditions of the Instituto de Arqueología Amazónica, the Chachapoyas do not exhibit Amazon cultural tradition but one more closely resembling an Andean one. 

Given that the terrain facilitates peripatric speciation, as evidenced by the high biodiversity of the Andean region, the physical attributes of the Chachapoyas are most likely reflecting founder effects, assortative mating, and/or related phenomena in an initially small population sharing a relatively recent common ancestor with other indigenous groups. 

 

 Huacachina is a desert oasis and tiny village just west of the city of Ica in southwestern Peru.
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The anthropomorphous sarcophagi resemble imitations of funeral bundles provided with wooden masks typical of the "Middle Horizon", a dominant culture on the coast and highlands, also known as the Tiwanaku–Wari culture. 

The "mausoleums" may be modified forms of the chullpa or pucullo, elements of funeral architecture observed throughout the Andes, especially in the Tiwanaku and Wari cultures.

We pass a little farm on the way

Population expansion into the Amazonian Andes seems to have been driven by the desire to expand agrarian land, as evidenced by extensive terracing throughout the region. 

The agricultural environments of both the Andes and the coastal region, characterized by its extensive desert areas and limited soil suitable for farming, became insufficient for sustaining a population like the ancestral Peruvians, which had grown for 3000 years.

The fortress of Kuelap or Cuélap (Chachapoyas, Amazonas, Perú), associated with the Chachapoyas culture, consists of massive exterior stone walls containing more than four hundred buildings. The structure, situated on a ridge overlooking the Utcubamba Valley in northern Peru, is roughly 600 meters in length and 110 meters in width. 

This theory has been described as "mountainization of the rain forest" for both geographical and cultural reasons: first, after the fall of the tropical forests, the scenery of the Amazonian Andes changed to resemble the barren mountains of the Andes; second, the people who settled there brought their Andean culture with them. 
 

This phenomenon, which still occurs today, was repeated in the southern Amazonian Andes during the Inca Empire, which projected into the mountainous zone of Vilcabamba, raising examples of Inca architecture such as Machu Picchu. 

https://en.wikipedia.org/wiki/Chachapoya_culture
https://believesteve.org/2016/01/06/peru-the-ruins-of-kuelap-1112015/
http://flyingnurse.blogspot.com/2013/10/photos-chachapoyas-market.html
https://www.reddit.com/r/ArtefactPorn/comments/4wko6j/os_kuelap_is_a_walled_city_associated_with_the/
http://www.therightperspective.org/2008/12/05/the-legenday-white-skinned-cloud-people-of-peru/#sthash.frqgFv7d.dpuf
http://www.proxywhore.com/invboard/index.php?/topic/322381-mysterious-pre-columbus-keltic-civilization-in-the-andes-mountains-of-peru/ 


Chachapoyas Travel Guide: Part 3, The Grandeur of Kuélap

by yakalita

As I explained in a previous post, I fell in love with the idea of visiting the ruins of Kuélap from the very first time I read Lonely Planet’s enticing description of the archaeological site as being “matched in grandeur only by the ruins of Machu Picchu.”

Given that nobody I know in Peru has ever visited Kuélap, the comparison seemed a bit of a reach, but nevertheless I was eager to form my own opinions.

Narrow, steep entrance to Kuelap.
...

A look back at the climb up from the main entrance.
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And I have to say, I wasn’t disappointed.

 

For even standing outside the main entrance to the Kuélap, its grandeur was readily apparent.

 

The ruins stretched almost 1,970 (600 meters) in length, and the towering stone walls protecting the site reached up to 39 feet (12 meters) in height.

Talented architects, the Chachapoyas built their structures to fit with the natural curvature of the land, rather than leveling it to start new constructions.

The entryway to the ruins was narrow and steep, another clever design feature meant to force intruders into single file lines and thereby impede their power in the event of an attack.
 

Inside, our guide informed us that the remnants of approximately 450 stone structures awaited us, remarkably well-preserved despite the passing of hundreds of years.

Admittedly overwhelmed by the size and splendor of the ruins, I had to wonder how I knew so little about Kuélap and the people who built it.

 

So in this post, I thought I’d share some of the highlights from my Peru tour and from my subsequent reading of Los Chachapoyas: Constructores de Kuélap y Pajatén by Federico Kauffman Doig.

The Chachapoyas: Friend or Foe to the Incas?

 

The lack of emphasis on Chachapoyas culture in Peruvian tourism could have something to do with the fact that relatively little is known about it.

 

Having no written system of its own, most of what we know about the Chachapoyas comes from the accounts of Spanish conquistadors and a handful of subsequent historians, writers, and archaeologists who have studied it.

Although Chachapoyas is located in a remote region of Peru referred to as the “Amazonian Andes” or “high jungle,” scholars believe its cultural traditions are more closely aligned with those of the Andes, and thus may have originated there.

What we do know for certain is that the Chachapoyas who were forced to live under Inca occupation for about sixty-five years—from a 1470 to 1535—during which time they staged various rebellions for independence.
 

Interestingly, we also know that with the arrival of the Spanish conquistadors, the Chachapoyas saw an opportunity to gain their independence, and thus fought alongside the Spanish against the Incas for control of Tahuantinsuyo.

The Construction and Function of Kuélap

Travel guides often describe Kuélap as a “a great fortress,” and while it’s true that the site is fortified, Peruvian archaeologist Federico Kauffmann Doig—who is considered a leading authority in the study of Chachapoyas culture—theorizes that the site’s primary function was to be an administrative center for the production, storage, and redistribution of food.

 

Kauffmann also suggests that the Chachapoyas began construction of Kuélap around 1000AD, though new structures continued to be added up through the time of the Inca occupation in the 15^th century.

Reconstruction of storage enclosure at Kuelap.

Decorative motif inside the ruins, thought to represent belief in the “three worlds”–hanan pacha, uku pacha, and kay pacha.

Anthropomorphic carvings found in the stones at Kuelap.

Exploring the site, our guide showed us the bases of two-story circular enclosures that, according to Kauffmann, were used for the storage and conservation of food items.

 

These storage spaces were very important to the Chachapoyas, as they helped to ensure a constant food supply for the local population, even in times when natural weather phenomenon ravaged crops.

Of course, there are also ceremonial spaces and structures inside of Kuélap, which would have been used to offer sacrifices to the earth god, Pachamama, to ensure the successful growth and harvesting of bountiful crops in the future.

Better than Machu Picchu?

So, does Kuélap live up to Lonely Planet’s description of being “matched in grandeur only by the ruins of Machu Picchu?”
 

While I would say that these two archaeological sites are the most impressive I’ve seen in Peru, comparing them is a bit unfair.

Kuélap was built by a different culture, and thus serves a different function and exhibits different architectural styles and decorative motifs than the ruins of Machu Picchu.

The surrounding jungle landscape is a bit more wild and overgrown, too. What I will say is that in the absence of heavy tourism, the experience of visiting Kuélap was much more relaxed and idyllic than a visit to the world-famous Machu Picchu.

Hanoi, Vietnam, will officially ban the dog meat trade by 2021, Southeast Asia Globe reports. The announcement follows a statement released in mid-September by the Hanoi People’s Committee, which urges residents of the Vietnamese capital to stop eating dog meat. According to officials, the popularity of dog meat makes the city less favorable to tourists and can lead to the spread of diseases, including rabies and leptospirosis. Additionally, the committee hopes its efforts will encourage locals to “see value in treating animals humanely.” Shortly after the announcement, Ngoc Son Nguyen, director of the city’s Department of Health, issued a statement saying that officials would gradually phase out the dog meat trade, adding that it will no longer be available in the city center by 2021. Official statistics indicate that 1,000 shops within Hanoi still sell dog meat. https://www.livekindly.com/hanoi-becomes-vietnams-first-city-ban-dog-meat-trade/


We encountered just one other tour group during our two-hour visit to the site, affording us plenty of time to linger and take uninterrupted pictures of the ruins, the landscape, and the llamas grazing inside the site.

 https://encounterperublog.wordpress.com/2013/06/05/chachapoyas-travel-guide-part-3-the-grandeur-of-kuelap/
 

Natural antioxidants, found in many algae, are important bioactive compounds that play an important role against various diseases and ageing processes through protection of cells from oxidative damage. ... The major bioactive antioxidant compound was identified as the carotenoid fucoxanthin.

 

  A gilt bronze standing statue of Mahasthamaprapta
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400 years ago Noble Russian women would whiten their faces, blacken their teeth and use drugs to dilute pupils for special occasions - all of this sounds like a terrible idea, so Russia Beyond decided to reconstruct the look with the help of historians and a professional make-up artist.

 A stupa containing Buddhas hair
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According to the USDA standard reference database, an eight fluid ounce cup (244 g) of 3.25% fat milk has 0.183 grams of omega-3s, most of it 18:3 (ALA). A half fillet serving (178 g) of salmon has 4.023 grams of omega-3s, most of it EPA and DHA.

 

To see fig in your dream refers to your achievements in your jobs. To see of eating fig in your dream means that you will begin a new business. To see of eating fig without cleaning it in your dream may represent that the office, which you will found, won’t show continuity. To dream that you clean the fig and then eat it means that your job will show continuity. To see dry fig in your dream may represent that you will come together with people whom you don’t like in your company. To dream that you dry the fig signifies that there will be always people whom you like in your business life. To see of eating dried fig in your dream may symbolize a happy relationship, which you will have in your office. To see that you eat fig dessert in your dream may represent that one of your family will start out a long journey. To see that you collect figs in your dream may indicate that you will have happiest times in your life. To see fig tree in your dream means that a new individual will join your family. To see of climbing a fig tree in your dream may suggest that the person who joins your family won’t have a blood tie with you. To dream that you fall from the fig tree may forewarn you that you will have some complexities in your jobs but this condition will disappear. To see of buying fig in your dream suggests that you will be closer to your friends. To see of selling fig in your dream may represent that favours, which you did and will, do will give you happiness. https://www.dreaminterpretation.co/dream-meaning-fig/ 
...

Roughly 30–35% of fish oil consists of highly unsaturated fatty acids with 5 or 6 double bonds, mainly eicosapentaenoic acid (EPA) and docosahexaenoic acid (DHA), making them very vulnerable to oxidation. The typical oxidation process involves the formation of hydroperoxides, which decompose partly into very volatile secondary oxidation products belonging to the group of short-chain ketones, aldehydes, and carboxylic acids.

The volatile substances often contribute to the fishy off-flavor experienced in oxidized fish oil or omega-3 concentrates. The best way to characterize the freshness of such an oil is to use the TOTOX value which should not be over 15.

In order to prevent the oxidation and prolong the shelf-life of these products, a mixture of antioxidants consisting of a lipophilic antioxidant (i.e. tocopherol), a chelating compound (i.e. EDTA, citric acid, etc.), and a synergistic compound (i.e. Rosemary extract), show better protection properties than just using standard tocopherol (vitamin E) on its own.

Once the oxidation process in a fish oil or omega-3 concentrate has started, it is still possible to correct resulting off-flavors by removing the generated oxidation products. This can be done, for example, with the help of adsorption, deodorization, molecular distillation or supercritical fluid technology.
 

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8.7.5 Omega-3s and other specialty oils -Omega-3 oils and other specialty oils are typically composed of significant amounts of highly unsaturated fatty acids that are extremely prone to oxidation. For this reason, it is recommended to add a combination of natural antioxidants before processing to help protect these fatty acids throughout the refining process.

After processing, a second addition of natural antioxidants is also recommended. Because these oils have relatively low amounts of naturally occurring tocopherols, it is beneficial to combine sage or rosemary with tocopherols. Other antioxidants, such as citric acid, can also be beneficial. While OSI, Rancimat, or PV testing can give some direction to the product developer as to antioxidant choice and shelf-life stability, sensory testing is highly recommended when working with these oils.

https://www.sciencedirect.com/topics/agricultural-and-biological-sciences/highly-unsaturated-fatty-acids

 

Omega-3 eggs are produced by hens fed a diet containing flaxseed. When the hens digest the flax, some of the ALA gets broken down into DHA and both fatty acids transfer to the yolk. One omega-3 egg typically contains 340 milligrams of ALA and 75 to 100 milligrams of DHA.

 

Today almost every woman (and many men) use cosmetics and body care products to a certain degree. Representatives of the fair sex have almost always had a desire to look beautiful. However, beauty ideas changed. In a new op-ed article written for our online newspaper, Realnoe Vremya's columnist, Kazan ethnographer Dina Gatina-Shafikova told what cosmetics Tatar fashion followers used 100 years ago, what they dared to do to correspond to those ideas of beauty.

Care for body and face, use of cosmetics and different spas became an indispensable part of life for a modern woman. We often use recipes given by our grandmas and great-grandmas. However, we know nothing how Tatar women cared for themselves, what they used instead of blusher or powder, to take a bath and paint nails.

Modern and 19 th-early 20th century researchers actively studied the everyday life of the Tatars and did not forget to mention such a topic as cosmetics. Describing Tatar women in the 19th century, it was often noted they wore bright make-up and used cosmetics not only on their face but also teeth and nails showing their status (the richer a woman is the more cosmetics she has at her disposal, the more often she could use them).

For instance, describing how a Tatar woman was going to visit someone in his work published in 1844, Karl Friedrich Fuchs noted she ''rubs her face with a thick layer of ceruse and the brightest Chinese blusher, tries to blacken her eyebrows especially eyelashes by all means to have brighter eyes, then she blackens her teeth and ties her nails up with a composition from the Persian powder made of dry balsam flowers (henna) mixed with alums. These ingredients paint nails in orange within a couple of hours…''

 

S. Monastyrsky in unison with Fuchs wrote about big love of the women for cosmetics: ''The younger and richer a Tatar woman is, the more make-up she wears and uses ceruse. It should be noted Tatars care for their appearance more than other women.''

Researcher N.O. Ryzhikov wrote the same thing in his endeavour about the geographical essay of Syzran District where he described Tatars among other ethnicities: ''…Tatar women use a thick layer of ceruse, blushers on their faces, dye their eyebrows and eyelashes and blacken teeth.''

The majority of decorative cosmetics was brought from abroad. Expensive ceruse was purchased in China and Middle Asia (white leads and Chinese ceruse); it was thinned with clean water or rose oil. They applied it on their face and neck. Cheeks were blushed with an infusion of different herbs. A cheap way was to use a purchased piece of paper soaked in water and dyed in red.

Natural and thick eyebrows (that are trendy today) were not respected among Tatar women. Thin, semi-circular ones were considered beautiful. They plucked them to have a necessary form. Special tweezers were used for it. After plucking, eyebrows were dyed in black with a biennial plant in the Mustard family of 1 metre of height. In addition, this dye caused a bit of burning, and the eyebrows became bright green first, then blue and darkened to black colour in the end.

By the early 20 th century, Tatar women started to dye their eyebrows more often with purchased, factory-supplied pencils like modern girls and women. However, usual pencils for writing (thicker and softer ones) could be used often.

 

Eyelids and eyelashes were coloured by ceruse (sulfine of ceruse, black rock crushed to powder and thinned with oil) kept in a special small metal vessel with lid that had a stick touching the bottom. This stick was dipped in ceruse that dyed the space between eyelashes, very eyelashes and lids.

Nail painting is a characteristic detail frequently used by Tatar women. Describing Siberian Tatars, ethnographic essay Ethnicities of Siberia (N.N. Miklukho-Maklai Institute of Ethnology and Anthropology) published in 1956 noted that Tatar women ''borrowed nail painting in yellow (with crushed cloves) or red (with fresh balsam leaves) from Bukharian people''.

 

Such a use of henna was a characteristic of Kazan Tatars. In addition, a mixture of dried herbs mixed with alums was used to paint nails for a more intense colour, tied up and left overnight and rinsed in the morning. Nail painting was a ritual because it was present in wedding customs of the Tatars.

Teeth blackening was spread not only among Tatars but also other Asian ethnicities. Moreover, a similar beauty procedure existed among Russians. For instance, describing a newly married woman, A.N. Radischev noted in Trip from Petersburg to Moscow she had teeth blacker than soot. N.I. Vorobiev noted this custom among the Tatars conserved until the early 20th century in ''Mamadysh, Tetyushy and in some parts of Zakamye Districts.

 

This custom almost disappeared in Kazan… Teeth were blackened with a special powder of burr of Pistacia tree crushed to powder and mixed with mill scale from an anvil… Teeth were also coloured by an infusion of oak nuts.''

In general, G.N. Akhmarov noted about body care that ''according to Tatars, a woman's body is like a tender subject, it should not be harsh''. Describing Kazan Tatars, A. Speransky noted that both men and women paid great attention to their appearance and are notable for their especial neatness.

Tatar women washed their hair with sour milk. The ingredient was spread on the head and rinsed with hot water. It was believed washing this way not only cleaned hair from mud and dust but helped it to become strong and longer.

 

As Tatar women did not wear hair loose but wore smooth hairdos, different styling products were used. It could be thick sugar syrup (as the cheapest product it was spread in the countryside) or the so-called pomades consisting of vaseline, bee wax, goose fat and animal salo. As a rule, this product was imported and expensive. This is why not every woman could afford herself such a pleasure. Tatar women also liked perfumes. As a rule, this product was imported and expensive. This is why not every woman could afford herself such a pleasure.

 

If eastern perfumes, oils (rose oil more often) brought from Middle Asia, Turkistan and other places were used earlier and until the 19 th century, by the 20th century, Tatar women started to use products of Russian and European perfume making companies.

Many representatives of the fair sex of Tatar women especially those living in the city started to buy cosmetics made in factories. This is why ethnographer N.I. Vorobiev wrote that ''nowadays mainly European products are used to paint faces [by Tatars]… It should be noted that nowadays (the first half of the 20 th century) make-up was a rare thing, and make-up according to the rules of eastern cosmetics can be worn only by the rich but rarely''.

The situation changed a but by the early 20 th century. A tendency for less use of decorative cosmetics came about. A.A. Sukharev wrote down in his thesis Kazan Tatars (1904): ''They [Tatar women] like cosmetics – powder and ceruse, to blush and dye eyelashes with surma when they visit someone. Old people and wives of mullas painted their teeth as respect for old traditions. They also paint their nails (with burr marigold) but a bit.''

Kayum Nasyri described chemical characteristics of these or that substances as not only medicinal but also cosmetic products with different origins of both inorganic compound – alums, smelling salts, etc. – and organic – oils, balsams, resins, etc. – in his paper Kazan Calendar in 1873. He also recommended natural products for use in cosmetic products – chicken egg yolks and whites, animal fats (chicken, whale and others), bee wax and others.

Publication of Syuyumbike magazine started in the early 20th century (1913). It told about different things: from family and everyday problems to birth of feminism among Tatar women. For instance, in 1914, several articles appeared in different editions about face care and use of cosmetic products. Problematic topics were also raised. For instance, many people's teeth were spoiled due to the trend for teeth blackening. An article about it appeared in an edition in 1915. Producers of things for women could advertise their product in magazines and newspapers (thanks to this ad, today we can know some peculiarities). For instance, ad section of Al Islah newspaper tells about Nil depilator to remove unwanted hair and describes pills for women who want to have high and beautiful breasts.

So Tatar women, of course, like cosmetics and cared for themselves with pleasure. Fashion changed, of course. A greater amount of make-up was used earlier, however, like the Russian population who borrowed this kind of make-up (from the Khanate of Kazan to Petr I). But both very cosmetic products and their amount on the face changed as time went by.


https://m.realnoevremya.com/articles/1397-beauty-industry-100-years-ago-black-teeth-fermented-shampoo-and-pills-for-big-breasts

Many in the coconut oil business promote it as the "good" saturated fat. But "this is a case where facts have been twisted into fiction," states Dr. Jay Kenney, Educator and Nutrition Research Specialist at Pritikin.

All oils are a mixture of saturated, monounsaturated, and polyunsaturated fatty acids, though each oil is usually called by the name of the fatty acid that is most abundant. The artery-clogging – and therefore most damaging – fatty acid is saturated fat. The fat in coconut oil is 92% saturated fat.

What gets tricky is that there are different kinds of saturated fats. Some are long-chain (they have 12 or more carbon atoms), and some are medium-chain (fewer than 12 carbon atoms). These various saturated fats do not have the same impact on LDL (bad) cholesterol levels in the blood.
 

One long-chain saturated fat, stearic acid, has little impact on LDL cholesterol. Stearic acid is the most common saturated fat in chocolate, which is why chocolate or cocoa butter raises LDL only about one-quarter as much as butter, even though both are about 60% saturated fat.

But other long-chain saturated fatty acids, like the ones that make up most of the saturated fat in coconut, palm kernel, and palm oils (known as tropical oils), do in fact raise LDL cholesterol considerably. These saturated fats are called palmitic, myristic, and lauric acids. They also make up most of the saturated fatty acids in meat, poultry, and dairy fats like milk, butter, and cheese.

Other saturated fats that have little impact on LDL cholesterol levels include medium-chain varieties like caproic, caprylic, and capric acids. A small percentage of the saturated fat in coconut oil, about 10%, is made up of these less harmful saturated fatty acids, but virtually all the rest of coconut oil’s saturated fat is made up of the long-chain varieties that send LDL soaring.

And coconut oil is full of these artery-busting long-chain varieties by the sheer fact that there’s such a huge percentage of saturated fat, 92%, packed into coconut oil to begin with. Ounce for ounce, coconut oil has more saturated fat than butter, beef tallow, or lard. “So coconut oil raises LDL cholesterol as much – or more – than animal fats,” cautions Dr. Kenney.

For the health of your heart, lowering your LDL cholesterol is the single most important thing to do. How low should you go? Federal guidelines from the National Cholesterol Education Program state that a desirable LDL cholesterol is less than 100 mg/dL.

For individuals who already have atherosclerosis (they have suffered a heart attack, they require heart surgery or angioplasty, they have diabetes, or testing has identified plaque formation), LDL levels below 70 mg/dL are advised.

“It would probably be very difficult to get your LDL into these healthy ranges if you were eating a lot of coconut oil,” cautions Dr. Jay Kenney. The coconut oil industry likes to point out that the traditional Polynesian diet – high in tropical oils like coconut – is linked with relatively low rates of heart disease. “It’s important to remember, however, that heart disease involves several variables,” counters Dr. Kenney.

“Yes, studies of people on traditional Polynesian diets have found that they have relatively low rates from heart disease despite high LDL cholesterol levels, but other aspects of their native lifestyle are very healthful, and probably help counteract the cholesterol-raising effect of the coconut fat.

 

Their traditional diet, for example, is very high in dietary fiber and heart-healthy omega 3 fatty acids from fish, and very low in sodium. Historically, native Polynesians also tended to be nonsmokers, and were physically very active. All these factors would certainly promote heart health.”

Lately, virgin coconut oil has been heavily promoted. Marketers claim that any bad data on coconut oil are due to hydrogenation, and virgin coconut oil is not hydrogenated. (Hydrogenation is an industrial process in which unsaturated fats take on the physical properties of saturated fats.)

But only a small percentage, 8%, of coconut oil is unsaturated fat, which means only 8% of coconut oil gets hydrogenated. And the yield is mostly stearic acid, the one common long-chain saturated fatty acid that has minimal impact on LDL cholesterol levels. “So completely hydrogenated coconut oil has about the same impact on LDL cholesterol as does virgin oil,” points out Dr. Kenney.

“Sometimes the coconut oil’s unsaturated fatty acids are partially hydrogenated, which will lead to the production of small amounts of trans fatty acids, although not nearly as many as there are in other vegetable oils because there are so few unsaturated fatty acids in coconut oil to begin with.”

“All in all,” observes Dr. Kenney, “you pay a premium price for the virgin coconut oil, but from a health perspective, it is hardly much better than the hydrogenated coconut oils used commercially.” Bottom Line: Don’t believe claims on the Internet and elsewhere that coconut oil is good for you. Coconut oil is bad news for your LDL cholesterol, heart, and overall health.

https://www.pritikin.com/your-health/healthy-living/eating-right/1790-is-coconut-oil-bad-for-you.html

 

A fascinating exhibition illustrating the life and ethos of people living in Zhejiang Province is now open. The exhibit, showcased at the West Lake Gallery of Zhejiang Provincial Museum, uses archaeological records and antiquities found in the area from the pre-historical era to the early 18th century to paint a picture of what life was once like in the province.

Divided into six units, in chronological order, the exposition gathers more than 100 cultural relics from 39 museums across Zhejiang.  It covers the Neolithic Age jade ware, Chinese ritual bronzes, ceramics, Buddhist sculptures, to textiles, paintings and calligraphy. Many have been scarcely exhibited in public before.

“We’ve spent a lot of time designing the framework of the exhibition. The six units are like six selected acts that showcase the most essential parts in Zhejiang’s cultural and historical development,” said Chen Hao, director of Zhejiang Provincial Museum.

Zhejiang is now an affluent place with a high population density. But it was an underdeveloped region under the State of Yue some 2,700 years ago, when the central China states were already fully fledged both culturally and economically.

“In terms of bronze ware unearthed in the area, we are barely comparable to provinces in central China, either in quantity or in size,” said Li Yuxin, the museum’s historical heritage department head. “Most of them (we exhibited) are weaponry and agricultural tools.”

A rare Spring and Autumn Period (770-476 BC) bronze cane found in Shaoxing City shows what the ancient Yue people looked like. The cane, engraved with geometrical patterns throughout its body, is topped with a sculpted pigeon. A man kneeling at the bottom of the cane is found with a short haircut on his forehead and tattoos spread all over his body. This greatly differs from what we know of a central Chinese man during that time with robes, tied buns and hats.

The most important, and probably the best known, bronze in Zhejiang is the sword of Zhuji Yushi, king of Yue. The 52.4-centimeter sword with inscriptions on both sides of the blade was originally the property of Yushi, son of Goujian, who ruled the area from 464 to 459 BC.

Zhuji, referring to the present Zhuji City, was probably the place Yushi took as the capital of his state. It was common at that time to take the fief you owned, or place of residence, as a surname, indicating a state of nobility that differentiated you from commoners.

Ma Chengyuan, an expert of Chinese bronzes accidentally found the sword in Hong Kong in 1995. Later bought by the Hangzhou Iron and Steel Group at a price of 1.36 million HK dollars (US$173,363), it was finally given as a gift to Zhejiang Provincial Museum and returned to where it was born.

Along with the Yushi sword, the exhibition also displays four other swords of Yue, discovered in Jingzhou, Hubei Province. They belonged to the different kings of Yue. One of them, with rhombus patterns on its blade, looks similar to the sword of Goujian, a star exhibit now owned by the Hubei Provincial Museum.

“It is quite strange that the swords of Yue have never been excavated in Zhejiang. Most of them were found in the state of Chu, which translates into the present Hubei, Henan and Anhui provinces. The reasons are unknown, some say they were taken as part of the dowry for women marrying to Chu,” explained Li.

Other than the bronzes, the ceramic artifacts are probably closer to the Yue culture we know of today. The Yue Kiln in north Zhejiang and the Longquan Kiln in the south had been producing celadon ever since the Eastern Han Dynasty (AD 25-220) and came to prosperity during the Song Dynasty (960-1279) in the 12th and 13th centuries.

The exhibition reveals celadon made in Zhejiang throughout the dynasties. There are also traces of foreign cultural influences, as Longquan ware had been reportedly exported to countries like Japan, Philippines, Malaysia, Pakistan, India and Egypt.

One Yuan Dynasty (1271-1368) Longquan celadon double-gourd vase, excavated from a cellar underneath a department store in Qingtian County in southeast Zhejiang, is exceptional in its near-jade glaze color and perfect curved shape. It was included in a set of stamps issued in the 1990s featuring some of the best Longquan ware found in the country.

Another piece, a celadon incense burner with brown glazed ruyi (a curved ceremonial scepter symbolizing good fortune) and cloud patterns, is part of the grave items found in the tomb of Shuiqiu in Lin’an District of Hangzhou, who was the mother of Qian Liu, first and founding king of the Wuyue Kingdom.

“From archeological findings we could say that the Yue people were bellicose in the Bronze Age, but their culture gradually turned out to be genteel and refined.

The transition began since the reign of the Qian family, where their policy of keeping peace led its people away from wars and spared time for economic development, said Ni Yi, curator of the show. The impact of the Qians is also represented in their piety in Buddhism. They funded constructions of numerous temples and Buddhist pagodas all over Zhejiang, including Baochu and Leifeng pagodas around Hangzhou’s West Lake.

The exhibition shows two pieces of historical relics excavated from the cellar of Leifeng Pagoda in 2001, including a gilt bronze Buddha sculpture seated on a lotus throne with a fire nimbus and a silver-gilt stupa containing Buddha’s hair.

Another excellent piece not to be missed from the Buddhist section is a 5th century gilt bronze standing statue of Mahasthamaprapta, who represents the power of wisdom. Excavated from the cellar of Wanfo Pagoda in Jinhua City, the piece is the earliest gilt bronze Buddhist sculpture unearthed to date.

“I had been looking for it for many years,” Li Yuxin, who was an archeologist before working for the museum since 2003, told Shanghai Daily. The statue was loaned to Tiantai Museum in the 1970s when Norodom Sihanouk, the former king of Cambodia, came for a visit. It was kept there until Li found it in 2015 in the museum warehouse.

“At that time China was divided between the Northern Dynasty (AD 386-581) and the Southern Dynasty (AD 420-589). I think the piece is, undoubtedly, the best among all gilt bronze statues we know from the south.

And more importantly it offers evidence to see how the south interacted with and influenced the north in terms of Buddhist art and culture, added Li.


Address: 25 Gushan Rd
Admission: 30 yuan (US$4.44)
https://www.shine.cn/feature/art-culture/1806180236/

Sitting shaking my head here. My entire family lives above the arctic circle in Sweden and my grandfather lived to be 103 years old. Most of his diet was REINDEER meat, fats and whatever berries, roots, pine sprouts and fungus we can find up here in the short few months of near-summer weather. If he had been into raw food (we like our meat cooked up here) how old would he have gotten ?

140 or maybe more ? His daily bread was 1/3rd ground spruce inner bark 1/6th wheat flour and 1/2 rye flour. His only candy was roasted pinecones and lingon berry jam. He made his own moonshine and roasted his own "coffee" mix which tasted better than most commercial coffee grounds.

 

 I doubt he had much fruit his entire life except a few lingon berries. He worked a physically demanding job as a logger, farmed reindeer and walked more than 20 miles a day with snow shoes on.

He never had a sick day in his life, he actually died while riding his beloved dog sled with my father. To quote my grandfather "I never bothered taking time to be sick and feel sorry for myself" He always said if you feel down, go cut firewood until you feel you got a hitch on your giddyup and move on from there.
 

Here is my question:  Listening to vegans, my grandfather must have been "poisoned" to hell and back all his life, so how come he lived and performed so long he did ?

I postulate there are many different paths to take, some for carrot serial killers, some for rabbit munchers and some for humans and their lifestyles I probably  have never even heard of yet. I have lived like my grandfather all my life, and work as an arctic rescue diver on a rescue helicopter servicing the arctic ocean north of sweden.

 

I have to admit that if you do not live in a very cold area and work physically hard (I cut my own firewood with axe and saw like all my family has done always) you would not benefit from a high protein and fat diet. I think it all comes to where you live. I take Mr Monarch lives in a comfortably warm climate and I am sure he would get sick if he had reindeer meat and blood pudding, vegans tend to get sick if they eat compact proteins.

We had a vegan man come up here to educate us savages and when he was told he had to work the same amount we do so we could see how well his diet worked (and only use local produce as we can't afford shipping truckloads of tropical products up here to satisfy non-indigenous people all year round) he went back to France real fast, he lasted only a few weeks before he got sick and worn down physically from manual labor.

https://www.youtube.com/watch?v=xXCe2x5qjgo