By M. Andreis
Content material: Drag relief phenomenon with specified emphasis on homogeneous polymer suggestions / W.-M. Kulicke, M. Kötter, and H. Gräger -- software of NMR to crosslinked polymer platforms / M. Andreis and J.L. Koenig
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Gregory Forth notes the particular value the eastern Sumbanese attach to place and to staying in place, and how this is consistent with the highly ascriptive nature of their society (1991b:72). Such ideas of place persist with many villagers; yet as people increasingly move about the island by way of public transport, travel away from Sumba, or encounter foreigners, their “grids” become less consistent. 15 Nonetheless, there is tenacious conviction among people in East Sumba in the powers of specifically local spirits and natural omens, as well as ubiquitous fear of malign magic (mamarung) inflicted by mortals.
As Robyn Maxwell concludes of many textile patterns throughout South- 37 FABRICSCAPES 38 east Asia, their original meanings have also changed, and nowadays weavers often look to their immediate world to explain the meanings of motifs and are no longer aware of what they may have meant to their ancestors (1990a:26). This uncertainty, however, leaves room for maneuver. Motifs of eastern Sumba repeat and vary considerably between village regions. I cannot describe here all of the numerous images employed in the region but will introduce a few in terms of their importance in communities I worked in.
The deepest hues result from repeated immersions in dye baths, with periods of drying in between. Dyeing is a prolonged operation, often lasting weeks. For instance, one indigo dyer submerged her yarns in a dye pot for three days before hanging them out to oxidize in the daylight. She repeated this ten times, to ultimately achieve a blue-black hue. Discerning of the quality of the colors in a fabric, Sumbanese prize those attained by a succession of dye immersions. Natural dyes are always preferred to chemical ones available in markets.