The languages of the Mbuti tribe are Central Sudanic languages, which is a group of about 60 different languages, and the Bantu languages, which is composed of about 250 languages. The Pygmies (Mbuti) are known more for their use of the Central Sudanic language, as two of the 3 main groups of Mbuti use it, the Efé, for their use of the language called Lese, and the Asoa, who use their own language called Asoa which is related to Mangbetu, the language of one of their patrons. The third main group, the Kango, use the Bantu language Bila.
2009 The Pygmies of Africa Electronic document
http://lucy.ukc.ac.uk/ethnoatlas/hmar/cult_dir/culture.7865
Mbuti in their forest
Wednesday, March 26, 2014
Mbuti Enemies and Allies
The Rebellion
The Simba Rebellion, 1964-1970, a more recent political upheaval in the Ituri, illustrates not only the flexibility of the Mbuti's interactions with outside groups, but also their vulnerability and limited influence over the political future of the region. The rebels entered the Ituri from the west along the roads built during the Belgian colonial period. At first they attempted to establish an alternative authority in the region. They met little resistance from within the forest, but they were poorly organized and government forces soon followed them. In the ensuing disorder, many of the Ituri's peoples were slaughtered.
The village people were most directly affected. They represented the established authority, and as agriculturalists had resources needed by hungry rebels and soldiers alike.
During the rebellion, the Mbuti sometimes fled with their villagers, helping them to survive in the forest or find their way across it. Other Mbuti associated themselves either with the rebels or with government soldiers. Villagers and Mbuti alike shifted their allegiances simply as a function of whoever commanded local authority. There appears to have been no ethnic or political continuity in this response. The Mbuti by the fact that they provided access to the forest and its resources, in particular meat and wild foods, were caught in a confusing political power play in which they had neither any stake nor any control. No doubt Mbuti continued to depend on cultivated foods and therefore allied themselves with the agricultural group they perceived to be dominant. Often, however, their skills in the forest were exploited to different ends. Groups of Mbuti were engaged by government soldiers to guide commandos to rebel strongholds which were themselves supported by other Mbuti groups. In the end, in late 1970, when the last Simba commander, Kasongo, was captured, he was executed with his Mbuti guide.
The rebellion was a major turning point in the history of the Ituri. Traditional political authority was disrupted. Populations were reduced or relocated, and the forest opened to new people. As old allegiances disintegrated, Mbuti forged ties with immigrants, meat traders and gold prospectors who moved into the forest after the rebellion.
- See more at: http://www.culturalsurvival.org/publications/cultural-survival-quarterly/democractic-republic-congo/mbuti-zaire#sthash.8cHoTJbI.dpuf
The Simba Rebellion, 1964-1970, a more recent political upheaval in the Ituri, illustrates not only the flexibility of the Mbuti's interactions with outside groups, but also their vulnerability and limited influence over the political future of the region. The rebels entered the Ituri from the west along the roads built during the Belgian colonial period. At first they attempted to establish an alternative authority in the region. They met little resistance from within the forest, but they were poorly organized and government forces soon followed them. In the ensuing disorder, many of the Ituri's peoples were slaughtered.
The village people were most directly affected. They represented the established authority, and as agriculturalists had resources needed by hungry rebels and soldiers alike.
During the rebellion, the Mbuti sometimes fled with their villagers, helping them to survive in the forest or find their way across it. Other Mbuti associated themselves either with the rebels or with government soldiers. Villagers and Mbuti alike shifted their allegiances simply as a function of whoever commanded local authority. There appears to have been no ethnic or political continuity in this response. The Mbuti by the fact that they provided access to the forest and its resources, in particular meat and wild foods, were caught in a confusing political power play in which they had neither any stake nor any control. No doubt Mbuti continued to depend on cultivated foods and therefore allied themselves with the agricultural group they perceived to be dominant. Often, however, their skills in the forest were exploited to different ends. Groups of Mbuti were engaged by government soldiers to guide commandos to rebel strongholds which were themselves supported by other Mbuti groups. In the end, in late 1970, when the last Simba commander, Kasongo, was captured, he was executed with his Mbuti guide.
The rebellion was a major turning point in the history of the Ituri. Traditional political authority was disrupted. Populations were reduced or relocated, and the forest opened to new people. As old allegiances disintegrated, Mbuti forged ties with immigrants, meat traders and gold prospectors who moved into the forest after the rebellion.
- See more at: http://www.culturalsurvival.org/publications/cultural-survival-quarterly/democractic-republic-congo/mbuti-zaire#sthash.8cHoTJbI.dpuf
The Rebellion
The Simba Rebellion, 1964-1970, a more recent political upheaval in the Ituri, illustrates not only the flexibility of the Mbuti's interactions with outside groups, but also their vulnerability and limited influence over the political future of the region. The rebels entered the Ituri from the west along the roads built during the Belgian colonial period. At first they attempted to establish an alternative authority in the region. They met little resistance from within the forest, but they were poorly organized and government forces soon followed them. In the ensuing disorder, many of the Ituri's peoples were slaughtered.
The village people were most directly affected. They represented the established authority, and as agriculturalists had resources needed by hungry rebels and soldiers alike.
During the rebellion, the Mbuti sometimes fled with their villagers, helping them to survive in the forest or find their way across it. Other Mbuti associated themselves either with the rebels or with government soldiers. Villagers and Mbuti alike shifted their allegiances simply as a function of whoever commanded local authority. There appears to have been no ethnic or political continuity in this response. The Mbuti by the fact that they provided access to the forest and its resources, in particular meat and wild foods, were caught in a confusing political power play in which they had neither any stake nor any control. No doubt Mbuti continued to depend on cultivated foods and therefore allied themselves with the agricultural group they perceived to be dominant. Often, however, their skills in the forest were exploited to different ends. Groups of Mbuti were engaged by government soldiers to guide commandos to rebel strongholds which were themselves supported by other Mbuti groups. In the end, in late 1970, when the last Simba commander, Kasongo, was captured, he was executed with his Mbuti guide.
The rebellion was a major turning point in the history of the Ituri. Traditional political authority was disrupted. Populations were reduced or relocated, and the forest opened to new people. As old allegiances disintegrated, Mbuti forged ties with immigrants, meat traders and gold prospectors who moved into the forest after the rebellion.
- See more at: http://www.culturalsurvival.org/publications/cultural-survival-quarterly/democractic-republic-congo/mbuti-zaire#sthash.8cHoTJbI.dpuf
The Simba Rebellion, 1964-1970, a more recent political upheaval in the Ituri, illustrates not only the flexibility of the Mbuti's interactions with outside groups, but also their vulnerability and limited influence over the political future of the region. The rebels entered the Ituri from the west along the roads built during the Belgian colonial period. At first they attempted to establish an alternative authority in the region. They met little resistance from within the forest, but they were poorly organized and government forces soon followed them. In the ensuing disorder, many of the Ituri's peoples were slaughtered.
The village people were most directly affected. They represented the established authority, and as agriculturalists had resources needed by hungry rebels and soldiers alike.
During the rebellion, the Mbuti sometimes fled with their villagers, helping them to survive in the forest or find their way across it. Other Mbuti associated themselves either with the rebels or with government soldiers. Villagers and Mbuti alike shifted their allegiances simply as a function of whoever commanded local authority. There appears to have been no ethnic or political continuity in this response. The Mbuti by the fact that they provided access to the forest and its resources, in particular meat and wild foods, were caught in a confusing political power play in which they had neither any stake nor any control. No doubt Mbuti continued to depend on cultivated foods and therefore allied themselves with the agricultural group they perceived to be dominant. Often, however, their skills in the forest were exploited to different ends. Groups of Mbuti were engaged by government soldiers to guide commandos to rebel strongholds which were themselves supported by other Mbuti groups. In the end, in late 1970, when the last Simba commander, Kasongo, was captured, he was executed with his Mbuti guide.
The rebellion was a major turning point in the history of the Ituri. Traditional political authority was disrupted. Populations were reduced or relocated, and the forest opened to new people. As old allegiances disintegrated, Mbuti forged ties with immigrants, meat traders and gold prospectors who moved into the forest after the rebellion.
- See more at: http://www.culturalsurvival.org/publications/cultural-survival-quarterly/democractic-republic-congo/mbuti-zaire#sthash.8cHoTJbI.dpuf
The Rebellion
The Simba Rebellion, 1964-1970, a more recent political upheaval in the Ituri, illustrates not only the flexibility of the Mbuti's interactions with outside groups, but also their vulnerability and limited influence over the political future of the region. The rebels entered the Ituri from the west along the roads built during the Belgian colonial period. At first they attempted to establish an alternative authority in the region. They met little resistance from within the forest, but they were poorly organized and government forces soon followed them. In the ensuing disorder, many of the Ituri's peoples were slaughtered.
The village people were most directly affected. They represented the established authority, and as agriculturalists had resources needed by hungry rebels and soldiers alike.
During the rebellion, the Mbuti sometimes fled with their villagers, helping them to survive in the forest or find their way across it. Other Mbuti associated themselves either with the rebels or with government soldiers. Villagers and Mbuti alike shifted their allegiances simply as a function of whoever commanded local authority. There appears to have been no ethnic or political continuity in this response. The Mbuti by the fact that they provided access to the forest and its resources, in particular meat and wild foods, were caught in a confusing political power play in which they had neither any stake nor any control. No doubt Mbuti continued to depend on cultivated foods and therefore allied themselves with the agricultural group they perceived to be dominant. Often, however, their skills in the forest were exploited to different ends. Groups of Mbuti were engaged by government soldiers to guide commandos to rebel strongholds which were themselves supported by other Mbuti groups. In the end, in late 1970, when the last Simba commander, Kasongo, was captured, he was executed with his Mbuti guide.
The rebellion was a major turning point in the history of the Ituri. Traditional political authority was disrupted. Populations were reduced or relocated, and the forest opened to new people. As old allegiances disintegrated, Mbuti forged ties with immigrants, meat traders and gold prospectors who moved into the forest after the rebellion.
- See more at: http://www.culturalsurvival.org/publications/cultural-survival-quarterly/democractic-republic-congo/mbuti-zaire#sthash.8cHoTJbI.dpuf
The Simba Rebellion, 1964-1970, a more recent political upheaval in the Ituri, illustrates not only the flexibility of the Mbuti's interactions with outside groups, but also their vulnerability and limited influence over the political future of the region. The rebels entered the Ituri from the west along the roads built during the Belgian colonial period. At first they attempted to establish an alternative authority in the region. They met little resistance from within the forest, but they were poorly organized and government forces soon followed them. In the ensuing disorder, many of the Ituri's peoples were slaughtered.
The village people were most directly affected. They represented the established authority, and as agriculturalists had resources needed by hungry rebels and soldiers alike.
During the rebellion, the Mbuti sometimes fled with their villagers, helping them to survive in the forest or find their way across it. Other Mbuti associated themselves either with the rebels or with government soldiers. Villagers and Mbuti alike shifted their allegiances simply as a function of whoever commanded local authority. There appears to have been no ethnic or political continuity in this response. The Mbuti by the fact that they provided access to the forest and its resources, in particular meat and wild foods, were caught in a confusing political power play in which they had neither any stake nor any control. No doubt Mbuti continued to depend on cultivated foods and therefore allied themselves with the agricultural group they perceived to be dominant. Often, however, their skills in the forest were exploited to different ends. Groups of Mbuti were engaged by government soldiers to guide commandos to rebel strongholds which were themselves supported by other Mbuti groups. In the end, in late 1970, when the last Simba commander, Kasongo, was captured, he was executed with his Mbuti guide.
The rebellion was a major turning point in the history of the Ituri. Traditional political authority was disrupted. Populations were reduced or relocated, and the forest opened to new people. As old allegiances disintegrated, Mbuti forged ties with immigrants, meat traders and gold prospectors who moved into the forest after the rebellion.
- See more at: http://www.culturalsurvival.org/publications/cultural-survival-quarterly/democractic-republic-congo/mbuti-zaire#sthash.8cHoTJbI.dpuf
The Rebellion
The Simba Rebellion, 1964-1970, a more recent political upheaval in the Ituri, illustrates not only the flexibility of the Mbuti's interactions with outside groups, but also their vulnerability and limited influence over the political future of the region. The rebels entered the Ituri from the west along the roads built during the Belgian colonial period. At first they attempted to establish an alternative authority in the region. They met little resistance from within the forest, but they were poorly organized and government forces soon followed them. In the ensuing disorder, many of the Ituri's peoples were slaughtered.
The village people were most directly affected. They represented the established authority, and as agriculturalists had resources needed by hungry rebels and soldiers alike.
During the rebellion, the Mbuti sometimes fled with their villagers, helping them to survive in the forest or find their way across it. Other Mbuti associated themselves either with the rebels or with government soldiers. Villagers and Mbuti alike shifted their allegiances simply as a function of whoever commanded local authority. There appears to have been no ethnic or political continuity in this response. The Mbuti by the fact that they provided access to the forest and its resources, in particular meat and wild foods, were caught in a confusing political power play in which they had neither any stake nor any control. No doubt Mbuti continued to depend on cultivated foods and therefore allied themselves with the agricultural group they perceived to be dominant. Often, however, their skills in the forest were exploited to different ends. Groups of Mbuti were engaged by government soldiers to guide commandos to rebel strongholds which were themselves supported by other Mbuti groups. In the end, in late 1970, when the last Simba commander, Kasongo, was captured, he was executed with his Mbuti guide.
The rebellion was a major turning point in the history of the Ituri. Traditional political authority was disrupted. Populations were reduced or relocated, and the forest opened to new people. As old allegiances disintegrated, Mbuti forged ties with immigrants, meat traders and gold prospectors who moved into the forest after the rebellion.
- See more at: http://www.culturalsurvival.org/publications/cultural-survival-quarterly/democractic-republic-congo/mbuti-zaire#sthash.8cHoTJbI.dpuf
The Simba Rebellion, 1964-1970, a more recent political upheaval in the Ituri, illustrates not only the flexibility of the Mbuti's interactions with outside groups, but also their vulnerability and limited influence over the political future of the region. The rebels entered the Ituri from the west along the roads built during the Belgian colonial period. At first they attempted to establish an alternative authority in the region. They met little resistance from within the forest, but they were poorly organized and government forces soon followed them. In the ensuing disorder, many of the Ituri's peoples were slaughtered.
The village people were most directly affected. They represented the established authority, and as agriculturalists had resources needed by hungry rebels and soldiers alike.
During the rebellion, the Mbuti sometimes fled with their villagers, helping them to survive in the forest or find their way across it. Other Mbuti associated themselves either with the rebels or with government soldiers. Villagers and Mbuti alike shifted their allegiances simply as a function of whoever commanded local authority. There appears to have been no ethnic or political continuity in this response. The Mbuti by the fact that they provided access to the forest and its resources, in particular meat and wild foods, were caught in a confusing political power play in which they had neither any stake nor any control. No doubt Mbuti continued to depend on cultivated foods and therefore allied themselves with the agricultural group they perceived to be dominant. Often, however, their skills in the forest were exploited to different ends. Groups of Mbuti were engaged by government soldiers to guide commandos to rebel strongholds which were themselves supported by other Mbuti groups. In the end, in late 1970, when the last Simba commander, Kasongo, was captured, he was executed with his Mbuti guide.
The rebellion was a major turning point in the history of the Ituri. Traditional political authority was disrupted. Populations were reduced or relocated, and the forest opened to new people. As old allegiances disintegrated, Mbuti forged ties with immigrants, meat traders and gold prospectors who moved into the forest after the rebellion.
- See more at: http://www.culturalsurvival.org/publications/cultural-survival-quarterly/democractic-republic-congo/mbuti-zaire#sthash.8cHoTJbI.dpuf
The Rebellion
The Simba Rebellion, 1964-1970, a more recent political upheaval in the Ituri, illustrates not only the flexibility of the Mbuti's interactions with outside groups, but also their vulnerability and limited influence over the political future of the region. The rebels entered the Ituri from the west along the roads built during the Belgian colonial period. At first they attempted to establish an alternative authority in the region. They met little resistance from within the forest, but they were poorly organized and government forces soon followed them. In the ensuing disorder, many of the Ituri's peoples were slaughtered.
The village people were most directly affected. They represented the established authority, and as agriculturalists had resources needed by hungry rebels and soldiers alike.
During the rebellion, the Mbuti sometimes fled with their villagers, helping them to survive in the forest or find their way across it. Other Mbuti associated themselves either with the rebels or with government soldiers. Villagers and Mbuti alike shifted their allegiances simply as a function of whoever commanded local authority. There appears to have been no ethnic or political continuity in this response. The Mbuti by the fact that they provided access to the forest and its resources, in particular meat and wild foods, were caught in a confusing political power play in which they had neither any stake nor any control. No doubt Mbuti continued to depend on cultivated foods and therefore allied themselves with the agricultural group they perceived to be dominant. Often, however, their skills in the forest were exploited to different ends. Groups of Mbuti were engaged by government soldiers to guide commandos to rebel strongholds which were themselves supported by other Mbuti groups. In the end, in late 1970, when the last Simba commander, Kasongo, was captured, he was executed with his Mbuti guide.
The rebellion was a major turning point in the history of the Ituri. Traditional political authority was disrupted. Populations were reduced or relocated, and the forest opened to new people. As old allegiances disintegrated, Mbuti forged ties with immigrants, meat traders and gold prospectors who moved into the forest after the rebellion.
- See more at: http://www.culturalsurvival.org/publications/cultural-survival-quarterly/democractic-republic-congo/mbuti-zaire#sthash.8cHoTJbI.dpuf
The Simba Rebellion, 1964-1970, a more recent political upheaval in the Ituri, illustrates not only the flexibility of the Mbuti's interactions with outside groups, but also their vulnerability and limited influence over the political future of the region. The rebels entered the Ituri from the west along the roads built during the Belgian colonial period. At first they attempted to establish an alternative authority in the region. They met little resistance from within the forest, but they were poorly organized and government forces soon followed them. In the ensuing disorder, many of the Ituri's peoples were slaughtered.
The village people were most directly affected. They represented the established authority, and as agriculturalists had resources needed by hungry rebels and soldiers alike.
During the rebellion, the Mbuti sometimes fled with their villagers, helping them to survive in the forest or find their way across it. Other Mbuti associated themselves either with the rebels or with government soldiers. Villagers and Mbuti alike shifted their allegiances simply as a function of whoever commanded local authority. There appears to have been no ethnic or political continuity in this response. The Mbuti by the fact that they provided access to the forest and its resources, in particular meat and wild foods, were caught in a confusing political power play in which they had neither any stake nor any control. No doubt Mbuti continued to depend on cultivated foods and therefore allied themselves with the agricultural group they perceived to be dominant. Often, however, their skills in the forest were exploited to different ends. Groups of Mbuti were engaged by government soldiers to guide commandos to rebel strongholds which were themselves supported by other Mbuti groups. In the end, in late 1970, when the last Simba commander, Kasongo, was captured, he was executed with his Mbuti guide.
The rebellion was a major turning point in the history of the Ituri. Traditional political authority was disrupted. Populations were reduced or relocated, and the forest opened to new people. As old allegiances disintegrated, Mbuti forged ties with immigrants, meat traders and gold prospectors who moved into the forest after the rebellion.
- See more at: http://www.culturalsurvival.org/publications/cultural-survival-quarterly/democractic-republic-congo/mbuti-zaire#sthash.8cHoTJbI.dpuf
Mbuti Tribe
The Simba Rebellion, 1964-1970, a more recent political
upheaval in the Ituri, illustrates not only the flexibility of the Mbuti's
interactions with outside groups, but also their vulnerability and limited
influence over the political future of the region. The rebels entered the Ituri
from the west along the roads built during the Belgian colonial period. At
first they attempted to establish an alternative authority in the region. They
met little resistance from within the forest, but they were poorly organized
and government forces soon followed them. In the ensuing disorder, many of the
Ituri's peoples were slaughtered.
The village people were most directly affected. They
represented the established authority, and as agriculturalists had resources
needed by hungry rebels and soldiers alike.
Hart, John A. and Terese B. Hart
2010 The Mbuti of Zaire. Electronic document, http://www.culturalsurvival.org/publications/cultural-survival-quarterly/democractic-republic-congo/mbuti-zaire#sthash.8cHoTJbI.dpuf
Religion
The forest is the center of life for the Mbuti people. They believe that the forest is a sacred, peaceful place to live and they view the forest as their protector and provider. They sing songs to the forest to show their appreciation and adoration. Their songs of rejoicing, devotion, and praise are to make the forest happy. They do not believe in evil spirits like many of the neighboring villages because they see their forest as a place of peace which is full of kindness.
The Mbuti's most important ritual is known as the molimo and often takes place after the death of someone of importance. The ceremony is celebrated loudly to wake the forest because it is seen as sleeping when things go wrong in the forest. During the event, men dance and sing around a fire, while women and children have to stay in their huts with the doors closed.
Sources:
Bonta, Bruce
2005 Peaceful Societies: Alternatives to Violence and War. Electronic document,
http://www.peacefulsocieties.org/Society/Mbuti.html, accessed March 20, 2014.
Countries and Their Cultures
2007 Efe and Mbuti. Electronic document,
http://www.everyculture.com/wc/Brazil-to-Congo-Republic-of/Efe-and-Mbuti.html,
accessed March 20, 2014.
accessed March 20, 2014.
Tuesday, March 25, 2014
Displacement and Discrimination Devastating Forest Dwellers
Home to the Democratic Republic of the Congo, the
Mbuti tribe has made a life style by hunting and gathering for some 10,000 years. But in
the past few decades, the forests which they call home have been devastated
by logging, war, and encroachment from farmers. With continuous expansion of
these imposing areas, their lives have become increasingly impossible and their
strong ties to their forests are under strain like never seen before. The Mbuti tribe is being faced
with serious threats and challenges they have never encountered before and
learning how to deal with these situations can become the difference between
life and death for some. Central to the heart of these peoples is their
intimate connection to the forest lands they have lived in, worshiped and
protected for generations. “Jengi”, the spirit of the forest, is one of the few
words used. The importance of the forest as their spiritual and physical home,
and as the source of their religion, medicine and entire culture cannot be
underestimated. However, due to new conservation projects and the massive
spread of agriculture, what forests remain are being degraded by logging,
expansion of farms and intense commercial trading. Although the Mbuti tribe has
not been the only one of the forest peoples to be affected, almost none have
received any sort of compensation for the loss of their home, community, and
for many, their lives. Now this tribe, along with many others are being faced
with extreme levels of poverty including serious diseases and infections with
not only no help, but no hope.
Sources:
1.) "Pygmies - Survival International."
Pygmies - Survival International. N.p., n.d. Web. 07 Apr. 2014.
Pygmies - Survival International. N.p., n.d. Web. 07 Apr. 2014.
2.) The Rise of Hierarchy."
(Peter Gelderloos). N.p., n.d. Web. 07 Apr. 2014.
(Peter Gelderloos). N.p., n.d. Web. 07 Apr. 2014.
Tuesday, March 18, 2014
Mbuti Subsistence
The richness of the Ituri forest sustains a wide range of
animals, birds, and insects that become a food source for the Mbuti. Their
hunting and gathering skills allow them to kill animals and birds, as well as
gather mushrooms, roots and other vegetation. Men do the hunting, but women and
children play important roles when nets are used. Long nets are spread by
waiting hunters, and women and children drive animals into these nets. Although
the Mbuti’s traditional way of life is often described as centering on hunting
and gathering wild food sources, they rely for a large part of their subsistence
on cultivated foods acquired from villagers. Starch foods from the villagers’
gardens make up a significant part of the Mbuti diet. In exchange for food, the
Mbuti women provide meat and honey gathered by men from the forest or work in
the villagers’ gardens. The Mbuti also provide diverse forest products such as
thatching and construction materials, firewood, medicinal plants and edible
mushrooms. Men initially set up these
trade relations, but the physical exchange of goods is done by women,
traditionally the wives those men. Men rarely travel to the village for trading
purposes, only doing so to trade for non-food items such as clothing, tobacco
and marijuana. Recently, with the influx of immigrants to the villages, some
Mbuti have been enticed to over-hunt to meet the villagers’ need for protein,
thus depleting the animal population. These immigrants do not usually form exchange
relations with the Mbuti, rather they prefer cash payments. Because the Mbuti
cannot rely on these trading partners when they require garden food, they often
resort to low status jobs such as carrying water for restaurants or washing
clothes in order to get the cash they need to buy food.
Sources:
Hart, John A. and Terese B. Hart
2010 The Mbuti of Zaire. Electronic
document, http://www.culturalsurvival.org/publications/cultural-survival-quarterly/democractic-republic-congo/mbuti-zaire. March 18, 2014.
Peacock, Nadine
2010 The Mbuti of Northeast Zaire.
Electronic document, http://www.culturalsurvival.org/ourpublications/csq/article/the-mbuti-northeast-zaire. March 18, 2014.
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