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IDProjectCategoryView StatusDate SubmittedLast Update
0017278ScribusStory Editor / Text Framespublic2024-09-21 20:382024-09-27 16:25
ReporterVonfoto Assigned To 
PrioritynormalSeverityminorReproducibilityalways
Status newResolutionopen 
OSWindowsOS Version10 
Product Version1.5.8 
Summary0017278: Footnote problem
DescriptionI am editing a friend's book, importing a Word file into Scribus. The text has numerous footnotes. which I can easily insert with the marks/footnote feature. Everything works nicely (and even satisfies the pre-flight analyzer) until I save and close file. When I re-open it, most (but not all) of the footnotes have disappeared. The text frames remain, and remain welded to the main text, but they have lost all their contents (except the @ sign for the running footnote index) and formatting.
What am I doing wrong?
TagsNo tags attached.
PatchNo

Activities

Vonfoto

2024-09-22 18:02

reporter   ~0051393

I am attaching a couple of sample pages from the MS, the first with footnotes in tact, saved and attached here, the second is the same file after closing, and re-opening it.
FootnoteSample.sla (64,406 bytes)    
<?xml version="1.0" encoding="UTF-8"?>
<SCRIBUSUTF8NEW Version="1.5.8">
    <DOCUMENT ANZPAGES="5" PAGEWIDTH="432" PAGEHEIGHT="648" BORDERLEFT="48" BORDERRIGHT="60" BORDERTOP="50" BORDERBOTTOM="63" PRESET="0" BleedTop="0" BleedLeft="0" BleedRight="0" BleedBottom="0" ORIENTATION="0" PAGESIZE="Custom" FIRSTNUM="1" BOOK="1" AUTOTEXT="1" AUTOSPALTEN="1" ABSTSPALTEN="792" UNITS="0" DFONT="Arial Regular" DSIZE="12" DCOL="1" DGAP="0" TabFill="" TabWidth="36" TextDistLeft="0" TextDistRight="0" TextDistBottom="0" TextDistTop="0" FirstLineOffset="1" AUTHOR="" COMMENTS="" KEYWORDS="" PUBLISHER="" DOCDATE="" DOCTYPE="" DOCFORMAT="" DOCIDENT="" DOCSOURCE="" DOCLANGINFO="" DOCRELATION="" DOCCOVER="" DOCRIGHTS="" DOCCONTRIB="" TITLE="" SUBJECT="" VHOCH="33" VHOCHSC="66" VTIEF="33" VTIEFSC="66" VKAPIT="75" BASEGRID="14.4" BASEO="0" AUTOL="100" UnderlinePos="-1" UnderlineWidth="-1" StrikeThruPos="-1" StrikeThruWidth="-1" GROUPC="1" HCMS="0" DPSo="0" DPSFo="0" DPuse="0" DPgam="0" DPbla="1" DPPr="ISO Coated v2 300% (basICColor)" DPIn="sRGB display profile (ICC v2.2)" DPInCMYK="ISO Coated v2 300% (basICColor)" DPIn2="sRGB display profile (ICC v2.2)" DPIn3="ISO Coated v2 300% (basICColor)" DISc="1" DIIm="0" ALAYER="0" LANGUAGE="en_US" AUTOMATIC="1" AUTOCHECK="0" GUIDELOCK="0" SnapToGuides="0" SnapToGrid="0" SnapToElement="0" MINGRID="20" MAJGRID="100" SHOWGRID="0" SHOWGUIDES="1" showcolborders="1" SHOWFRAME="1" SHOWControl="0" SHOWLAYERM="0" SHOWMARGIN="1" SHOWBASE="0" SHOWPICT="1" SHOWLINK="1" rulerMode="1" showrulers="1" showBleed="1" rulerXoffset="0" rulerYoffset="0" GuideRad="10" GRAB="4" POLYC="4" POLYF="0.502045814642449" POLYR="0" POLYIR="0" POLYCUR="0" POLYOCUR="0" POLYS="0" arcStartAngle="30" arcSweepAngle="300" spiralStartAngle="0" spiralEndAngle="1080" spiralFactor="1.2" AutoSave="1" AutoSaveTime="600000" AutoSaveCount="1" AutoSaveKeep="0" AUtoSaveInDocDir="1" AutoSaveDir="" ScratchBottom="20" ScratchLeft="100" ScratchRight="100" ScratchTop="20" GapHorizontal="0" GapVertical="40" StartArrow="0" EndArrow="0" PEN="Black" BRUSH="None" PENLINE="Black" PENTEXT="Black" StrokeText="Black" TextBackGround="None" TextLineColor="None" TextBackGroundShade="100" TextLineShade="100" TextPenShade="100" TextStrokeShade="100" STIL="1" STILLINE="1" WIDTH="1" WIDTHLINE="1" PENSHADE="100" LINESHADE="100" BRUSHSHADE="100" CPICT="None" PICTSHADE="100" CSPICT="None" PICTSSHADE="100" PICTSCX="1" PICTSCY="1" PSCALE="1" PASPECT="1" EmbeddedPath="0" HalfRes="1" dispX="10" dispY="10" constrain="15" MINORC="#00ff00" MAJORC="#00ff00" GuideC="#000080" BaseC="#c0c0c0" renderStack="2 0 4 1 3" GridType="0" PAGEC="#ffffff" MARGC="#0000ff" RANDF="0" currentProfile="PDF 1.4" calligraphicPenFillColor="Black" calligraphicPenLineColor="Black" calligraphicPenFillColorShade="100" calligraphicPenLineColorShade="100" calligraphicPenLineWidth="1" calligraphicPenAngle="0" calligraphicPenWidth="10" calligraphicPenStyle="1">
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        <CheckProfile Name="PDF 1.4" ignoreErrors="0" autoCheck="1" checkGlyphs="1" checkOrphans="1" checkOverflow="1" checkPictures="1" checkPartFilledImageFrames="0" checkResolution="1" checkTransparency="0" minResolution="144" maxResolution="2400" checkAnnotations="0" checkRasterPDF="1" checkForGIF="1" ignoreOffLayers="0" checkNotCMYKOrSpot="0" checkDeviceColorsAndOutputIntent="0" checkFontNotEmbedded="1" checkFontIsOpenType="1" checkAppliedMasterDifferentSide="1" checkEmptyTextFrames="1"/>
        <CheckProfile Name="PDF 1.5" ignoreErrors="0" autoCheck="1" checkGlyphs="1" checkOrphans="1" checkOverflow="1" checkPictures="1" checkPartFilledImageFrames="0" checkResolution="1" checkTransparency="0" minResolution="144" maxResolution="2400" checkAnnotations="0" checkRasterPDF="1" checkForGIF="1" ignoreOffLayers="0" checkNotCMYKOrSpot="0" checkDeviceColorsAndOutputIntent="0" checkFontNotEmbedded="1" checkFontIsOpenType="1" checkAppliedMasterDifferentSide="1" checkEmptyTextFrames="1"/>
        <CheckProfile Name="PDF 1.6" ignoreErrors="0" autoCheck="1" checkGlyphs="1" checkOrphans="1" checkOverflow="1" checkPictures="1" checkPartFilledImageFrames="0" checkResolution="1" checkTransparency="0" minResolution="144" maxResolution="2400" checkAnnotations="0" checkRasterPDF="1" checkForGIF="1" ignoreOffLayers="0" checkNotCMYKOrSpot="0" checkDeviceColorsAndOutputIntent="0" checkFontNotEmbedded="1" checkFontIsOpenType="0" checkAppliedMasterDifferentSide="1" checkEmptyTextFrames="1"/>
        <CheckProfile Name="PDF/X-1a" ignoreErrors="0" autoCheck="1" checkGlyphs="1" checkOrphans="1" checkOverflow="1" checkPictures="1" checkPartFilledImageFrames="0" checkResolution="1" checkTransparency="1" minResolution="144" maxResolution="2400" checkAnnotations="1" checkRasterPDF="1" checkForGIF="1" ignoreOffLayers="0" checkNotCMYKOrSpot="1" checkDeviceColorsAndOutputIntent="0" checkFontNotEmbedded="1" checkFontIsOpenType="1" checkAppliedMasterDifferentSide="1" checkEmptyTextFrames="1"/>
        <CheckProfile Name="PDF/X-3" ignoreErrors="0" autoCheck="1" checkGlyphs="1" checkOrphans="1" checkOverflow="1" checkPictures="1" checkPartFilledImageFrames="0" checkResolution="1" checkTransparency="1" minResolution="144" maxResolution="2400" checkAnnotations="1" checkRasterPDF="1" checkForGIF="1" ignoreOffLayers="0" checkNotCMYKOrSpot="0" checkDeviceColorsAndOutputIntent="1" checkFontNotEmbedded="1" checkFontIsOpenType="1" checkAppliedMasterDifferentSide="1" checkEmptyTextFrames="1"/>
        <CheckProfile Name="PDF/X-4" ignoreErrors="0" autoCheck="1" checkGlyphs="1" checkOrphans="1" checkOverflow="1" checkPictures="1" checkPartFilledImageFrames="0" checkResolution="1" checkTransparency="0" minResolution="144" maxResolution="2400" checkAnnotations="1" checkRasterPDF="1" checkForGIF="1" ignoreOffLayers="0" checkNotCMYKOrSpot="0" checkDeviceColorsAndOutputIntent="1" checkFontNotEmbedded="1" checkFontIsOpenType="0" checkAppliedMasterDifferentSide="1" checkEmptyTextFrames="1"/>
        <CheckProfile Name="PostScript" ignoreErrors="0" autoCheck="1" checkGlyphs="1" checkOrphans="1" checkOverflow="1" checkPictures="1" checkPartFilledImageFrames="0" checkResolution="1" checkTransparency="1" minResolution="144" maxResolution="2400" checkAnnotations="0" checkRasterPDF="1" checkForGIF="1" ignoreOffLayers="0" checkNotCMYKOrSpot="0" checkDeviceColorsAndOutputIntent="0" checkFontNotEmbedded="0" checkFontIsOpenType="0" checkAppliedMasterDifferentSide="1" checkEmptyTextFrames="1"/>
        <COLOR NAME="Black" SPACE="CMYK" C="0" M="0" Y="0" K="100"/>
        <COLOR NAME="Blue" SPACE="RGB" R="0" G="0" B="255"/>
        <COLOR NAME="Cool Black" SPACE="CMYK" C="60" M="0" Y="0" K="100"/>
        <COLOR NAME="Cyan" SPACE="CMYK" C="100" M="0" Y="0" K="0"/>
        <COLOR NAME="Green" SPACE="RGB" R="0" G="255" B="0"/>
        <COLOR NAME="Magenta" SPACE="CMYK" C="0" M="100" Y="0" K="0"/>
        <COLOR NAME="Red" SPACE="RGB" R="255" G="0" B="0"/>
        <COLOR NAME="Registration" SPACE="CMYK" C="100" M="100" Y="100" K="100" Register="1"/>
        <COLOR NAME="Rich Black" SPACE="CMYK" C="60" M="40" Y="40" K="100"/>
        <COLOR NAME="Warm Black" SPACE="CMYK" C="0" M="60" Y="29.8039215686275" K="100"/>
        <COLOR NAME="White" SPACE="CMYK" C="0" M="0" Y="0" K="0"/>
        <COLOR NAME="Yellow" SPACE="CMYK" C="0" M="0" Y="100" K="0"/>
        <HYPHEN/>
        <CHARSTYLE CNAME="Default Character Style" DefaultStyle="1" FONT="Arial Regular" FONTSIZE="12" FONTFEATURES="" FEATURES="inherit" FCOLOR="Black" FSHADE="100" HyphenWordMin="3" SCOLOR="Black" BGCOLOR="None" BGSHADE="100" SSHADE="100" TXTSHX="5" TXTSHY="-5" TXTOUT="1" TXTULP="-0.1" TXTULW="-0.1" TXTSTP="-0.1" TXTSTW="-0.1" SCALEH="100" SCALEV="100" BASEO="0" KERN="0" LANGUAGE="en_US"/>
        <STYLE NAME="Default Paragraph Style" DefaultStyle="1" ALIGN="0" DIRECTION="0" LINESPMode="0" LINESP="15" INDENT="0" RMARGIN="0" FIRST="0" VOR="0" NACH="0" ParagraphEffectOffset="0" DROP="0" DROPLIN="2" Bullet="0" Numeration="0" HyphenConsecutiveLines="2" BCOLOR="None" BSHADE="100"/>
        <STYLE NAME="Text" ALIGN="3" LINESP="13" FIRST="24" FONT="Century Schoolbook Regular" FONTSIZE="11" FONTFEATURES="-clig,-liga"/>
        <STYLE NAME="Notes" PARENT="Text" LINESPMode="1" LINESP="12" FIRST="0" VOR="3" FONT="Century Gothic Regular" FONTSIZE="10"/>
        <STYLE NAME="Text0" PARENT="Text" FIRST="0" VOR="0" DROP="0"/>
        <STYLE NAME="ToC" PARENT="Text" FIRST="0" VOR="6">
            <Tabs Type="1" Pos="324" Fill=""/>
        </STYLE>
        <STYLE NAME="TextOpenChap" PARENT="Text" FIRST="0" VOR="13" DROP="1"/>
        <STYLE NAME="TextOpenChapTight" PARENT="Text" FIRST="0" VOR="13" DROP="1" KERN="-3"/>
        <STYLE NAME="TextTight" PARENT="Text" FIRST="24" VOR="0" DROP="0" KERN="-3"/>
        <STYLE NAME="Text0Tight" PARENT="Text" FIRST="0" VOR="0" DROP="0" KERN="-3"/>
        <STYLE NAME="TextWide" PARENT="Text" KERN="1.5"/>
        <STYLE NAME="Footnote" PARENT="Text" LINESP="9" INDENT="12" FIRST="-12" VOR="3" FONTSIZE="8"/>
        <STYLE NAME="Footer" PARENT="Text" ALIGN="3" LINESP="10" FIRST="0" FONTSIZE="8">
            <Tabs Type="1" Pos="324" Fill=""/>
        </STYLE>
        <STYLE NAME="PartHed" LINESP="40" FONT="Eras Bold ITC Regular" FONTSIZE="36" FONTFEATURES="-clig,-liga" LANGUAGE="en_US"/>
        <STYLE NAME="ChapHed" PARENT="PartHed" LINESP="19" FONTSIZE="18"/>
        <STYLE NAME="HalfLine" PARENT="Default Paragraph Style" LINESP="6.5" FONTSIZE="1"/>
        <STYLE NAME="Quotation" PARENT="Text" INDENT="24" RMARGIN="24" FIRST="0"/>
        <STYLE NAME="FigureCaption" PARENT="Default Paragraph Style" LINESP="12" VOR="3" FONTSIZE="10"/>
        <TableStyle NAME="Default Table Style" DefaultStyle="1" FillColor="None" FillShade="100">
            <TableBorderLeft>
                <TableBorderLine Width="1" PenStyle="1" Color="Black" Shade="100"/>
            </TableBorderLeft>
            <TableBorderRight>
                <TableBorderLine Width="1" PenStyle="1" Color="Black" Shade="100"/>
            </TableBorderRight>
            <TableBorderTop>
                <TableBorderLine Width="1" PenStyle="1" Color="Black" Shade="100"/>
            </TableBorderTop>
            <TableBorderBottom>
                <TableBorderLine Width="1" PenStyle="1" Color="Black" Shade="100"/>
            </TableBorderBottom>
        </TableStyle>
        <CellStyle NAME="Default Cell Style" DefaultStyle="1" FillColor="None" FillShade="100" LeftPadding="1" RightPadding="1" TopPadding="1" BottomPadding="1">
            <TableBorderLeft>
                <TableBorderLine Width="1" PenStyle="1" Color="Black" Shade="100"/>
            </TableBorderLeft>
            <TableBorderRight>
                <TableBorderLine Width="1" PenStyle="1" Color="Black" Shade="100"/>
            </TableBorderRight>
            <TableBorderTop>
                <TableBorderLine Width="1" PenStyle="1" Color="Black" Shade="100"/>
            </TableBorderTop>
            <TableBorderBottom>
                <TableBorderLine Width="1" PenStyle="1" Color="Black" Shade="100"/>
            </TableBorderBottom>
        </CellStyle>
        <LAYERS NUMMER="0" LEVEL="0" NAME="Background" SICHTBAR="1" DRUCKEN="1" EDIT="1" SELECT="0" FLOW="1" TRANS="1" BLEND="0" OUTL="0" LAYERC="#000000"/>
        <Printer firstUse="1" toFile="0" useAltPrintCommand="0" outputSeparations="0" useSpotColors="1" useColor="1" mirrorH="0" mirrorV="0" useICC="0" doGCR="0" doClip="0" setDevParam="0" useDocBleeds="1" cropMarks="0" bleedMarks="0" registrationMarks="0" colorMarks="0" includePDFMarks="1" PSLevel="3" PrintEngine="4" markLength="20" markOffset="0" BleedTop="0" BleedLeft="0" BleedRight="0" BleedBottom="0" printer="Canon MX490 series Printer" filename="" separationName="All" printerCommand=""/>
        <PDF firstUse="0" Thumbnails="0" Articles="0" Bookmarks="0" Compress="1" CMethod="0" Quality="0" EmbedPDF="0" MirrorH="0" MirrorV="0" Clip="0" rangeSel="0" rangeTxt="" RotateDeg="0" PresentMode="0" RecalcPic="0" FontEmbedding="0" Grayscale="0" RGBMode="1" UseProfiles="0" UseProfiles2="0" Binding="0" PicRes="300" Resolution="300" Version="14" Intent="1" Intent2="0" SolidP="sRGB display profile (ICC v2.2)" ImageP="sRGB display profile (ICC v2.2)" PrintP="ISO Coated v2 300% (basICColor)" InfoString="" BTop="0" BLeft="0" BRight="0" BBottom="0" useDocBleeds="0" cropMarks="0" bleedMarks="0" registrationMarks="0" colorMarks="0" docInfoMarks="0" markLength="20" markOffset="0" ImagePr="0" PassOwner="" PassUser="" Permissions="-4" Encrypt="0" UseLayers="0" UseLpi="0" UseSpotColors="1" doMultiFile="0" displayBookmarks="0" displayFullscreen="0" displayLayers="0" displayThumbs="0" hideMenuBar="0" hideToolBar="0" fitWindow="0" openAfterExport="0" PageLayout="0" openAction="">
            <Fonts Name="Century Schoolbook Regular"/>
            <Fonts Name="Eras Bold ITC Regular"/>
            <Subset Name="Arial Bold"/>
            <Subset Name="Arial Regular"/>
            <LPI Color="" Frequency="10" Angle="0" SpotFunction="0"/>
            <LPI Color="Black" Frequency="133" Angle="45" SpotFunction="3"/>
            <LPI Color="Cyan" Frequency="133" Angle="105" SpotFunction="3"/>
            <LPI Color="Magenta" Frequency="133" Angle="75" SpotFunction="3"/>
            <LPI Color="Yellow" Frequency="133" Angle="90" SpotFunction="3"/>
        </PDF>
        <DocItemAttributes>
            <ItemAttribute Name="ToC" Type="string" Value="" Parameter="" Relationship="none" RelationshipTo="" AutoAddTo="none"/>
        </DocItemAttributes>
        <TablesOfContents>
            <TableOfContents Name="Table of Contents" ItemAttributeName="ToC" FrameName="Contents" ListNonPrinting="0" Style="None" NumberPlacement="End"/>
        </TablesOfContents>
        <Marks>
            <Mark label="NoteMark_Default_1" type="4"/>
            <Mark label="NoteMark_Default_2" type="4"/>
        </Marks>
        <NotesStyles>
            <notesStyle Name="Default" Start="1" Endnotes="0" Type="Type_1_2_3" Range="0" Prefix="" Suffix="" AutoHeight="1" AutoWidth="1" AutoRemove="1" AutoWeld="1" SuperNote="1" SuperMaster="1" MarksStyle="" NotesStyle="Footnote"/>
        </NotesStyles>
        <NotesFrames>
            <FOOTNOTEFRAME NSname="Default" myID="252060752" MasterID="206561632"/>
            <FOOTNOTEFRAME NSname="Default" myID="205995520" MasterID="84148432"/>
        </NotesFrames>
        <Notes>
            <Note Master="NoteMark_Default_1" NStyle="Default" Text=""/>
            <Note Master="NoteMark_Default_2" NStyle="Default" Text=""/>
        </Notes>
        <PageSets>
            <Set Name="Single Page" FirstPage="0" Rows="1" Columns="1"/>
            <Set Name="Facing Pages" FirstPage="1" Rows="1" Columns="2">
                <PageNames Name="Left Page"/>
                <PageNames Name="Right Page"/>
            </Set>
            <Set Name="3-Fold" FirstPage="0" Rows="1" Columns="3">
                <PageNames Name="Left Page"/>
                <PageNames Name="Middle"/>
                <PageNames Name="Right Page"/>
            </Set>
            <Set Name="4-Fold" FirstPage="0" Rows="1" Columns="4">
                <PageNames Name="Left Page"/>
                <PageNames Name="Middle Left"/>
                <PageNames Name="Middle Right"/>
                <PageNames Name="Right Page"/>
            </Set>
        </PageSets>
        <Sections>
            <Section Number="0" Name="Front" From="0" To="4294967282" Type="Type_i_ii_iii" Start="1" Reversed="0" Active="1" FillChar="0" FieldWidth="0"/>
            <Section Number="1" Name="Text" From="0" To="5" Type="Type_1_2_3" Start="1" Reversed="0" Active="1" FillChar="0" FieldWidth="0"/>
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        <MASTERPAGE PAGEXPOS="100" PAGEYPOS="20" PAGEWIDTH="432" PAGEHEIGHT="648" BORDERLEFT="48" BORDERRIGHT="60" BORDERTOP="50" BORDERBOTTOM="63" NUM="1" NAM="Normal Right" MNAM="" Size="Custom" Orientation="0" LEFT="0" PRESET="0" VerticalGuides="" HorizontalGuides="" AGhorizontalAutoGap="0" AGverticalAutoGap="0" AGhorizontalAutoCount="0" AGverticalAutoCount="0" AGhorizontalAutoRefer="0" AGverticalAutoRefer="0" AGSelection="0 0 0 0" pageEffectDuration="1" pageViewDuration="1" effectType="0" Dm="0" M="0" Di="0"/>
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                <ITEXT CH="You are for­given if your grasp of Flor­ida his­tory has dimmed since mid­dle school."/>
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                <ITEXT CH="Let’s re­view those parts that — Freud aside — had lit­tle to do with sex­u­al­ity of any sort, so far as is known. First there were in­dige­nous peo­ple whose an­ces­tors crossed the Bering Straits, though even that is now sub­ject to his­tor­i­cal ques­tion. Maybe they rode over on a Kon Tiki of 27,000 years ago, give or take."/>
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                <ITEXT CH="How­ever they got here, once ar­rived they spread out across two con­ti­nents. Het­ero­sex­u­als had ba­bies and pop­u­lated the land. They de­vel­oped tribes, lan­guages, cul­tures, myths, and his­to­ries. Some of them, per­haps five to seven per­cent, were what are now called “ho­mo­sex­u­als.”"/>
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                <ITEXT CH="A list of Span­ish Con­quis­ta­dores try­ing to sail from Eu­rope to In­dia landed on the flow­ery but des­o­late penin­sula they named “La Flor­ida;” say­ing they had “dis­cov­ered a new land” as if no one had known it was there be­fore. Be­liev­ing they had sailed around the globe, face­tiously, they called the na­tives “In­di­ans.” So far as we know, none of the con­quis­ta­dores them­selves were what are now called ”clos­eted” ho­mo­sex­u­als, but it is highly likely there were some among the en­tourage of sol­diers and even fam­i­lies who came with them. Some of the na­tives how­ever were ho­mo­sex­u­als and the scribes of the Con­quis­ta­dors wrote about them. The main Span­ish in­ter­est in Flor­ida was gold, such as they had al­ready found among the “In­di­ans” of Cen­tral and South Amer­ica. Flor­ida’s big­gest dis­ap­point­ment was that nei­ther the land nor the na­tives had much gold to speak of; its riches lay else­where."/>
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                <ITEXT CH="The Span­ish dragged their petty Eu­ro­pean con­flicts along with them as they squat­ted in the new land; es­pe­cially their bick­er­ing with the Eng­lish and French. One war fol­lowed an­other, and Flor­ida’s Na­tives were im­me­di­ately caught be­tween for­eign com­bat­ants for rea­sons they had noth­ing to do with: they were bought, black­mailed or co­erced into join­ing one side or the other, un­til an even greater mon­stros­ity — the United States — be­gan to use them against its ri­vals, for­eign and do­mes­tic. In the 19th Cen­tury one-half of the United States went to war against its other half. The sav­ages had by then been dragged into wars of os­ten­si­bly civ­i­lized cul­tures for more than 300 years, never mind their own grue­some tribal con­flicts. The dis­eases the Eu­ro­peans brought with them, vir­tu­ally wiped them out. Some tribes dis­ap­peared al­to­gether."/>
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                <ITEXT KERN="3" CH="Flor­ida was founded on cor­rup­tion in the Catholic Church. Young Fer­di­nand and Is­abella, he 17 she 18, and sec­ond cousins, knew their con­san­guin­ity lay just on the wrong side of de­cency. Their han­dlers made a hefty pay­off to Pope Six­tus IV — still called the most cor­rupt Pope ever — and voila! With his boughten bless­ing, by 1469 they were teen-aged man and wife."/>
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                <ITEXT CH="And it was thus in 1478 the fore­see­able fu­ture of gay life in the New World’s Flor­ida penin­sula was set. Torque­mada’s of­fice of Holy Hor­rors — also called the Span­ish In­qui­si­tion — be­gan its reign of ter­ror four­teen years be­fore Christo­pher Colum­bus sailed. King Fer­di­nand and Queen Is­abella — the Span­ish Crown — funded both the Tri­bunal del Santa Ofi­cio de la In­quisi­cion and the Ital­ian ex­plorer’s first quest as all Jews and sodomites were be­ing robbed, then ex­pelled from Granada, un­less they gave up their sor­did and Jew­ish ways for bap­tism. The reign of ter­ror made guilt, con­dem­na­tion and the ex­e­cu­tion of jus­tice a way of life."/>
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                <ITEXT CH="Ex­trav­a­gant ex­pen­di­tures, like an on-go­ing war with Eng­land, de­manded that the Span­ish trea­sury be re­plen­ished and fast. Fer­di­nand and Is­abella would want in re­turn for their largesse large quan­ti­ties of the cur­rency of the day: gold, met­als, jew­els and what­ever else might be prof­itable. The In­qui­si­tion re­ceived Pope Six­tus IV’s im­pri­matur, never mind that one in­qui­si­tion af­ter an­other had been us­ing in­stru­ments of tor­ture since 1252, a use­less se­cret un­less widely known. Dur­ing a 60-year pe­riod be­tween the late 16th and early 17th Cen­turies, the In­qui­si­tion’s Catholic Church would burn 150 male and fe­male sodomites in Spain alone. Con­fis­ca­tion of their prop­erty, too, was a use­ful source of in­come for the tem­po­ral au­thor­i­ties as well as the church."/>
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                <ITEXT CH="On the other side of the At­lantic, Cabeza de Vaca in 1527 be­gan to chron­i­cle the dis­as­trous Nar­vaez ex­pe­di­tion across what be­came the Amer­i­can con­ti­nent. The jour­ney be­gan when the ex­pe­di­tion reached La Flor­ida on April 12, about 35 years af­ter Colum­bus’s first voy­age. Af­ter a 9-year trek from the penin­sula through south­ern North Amer­ica to Mex­ico City, de Vaca got home again, where he wrote the vol­ume that be­came his legacy. Fi­nally find­ing an in­ter­ested printer in 1555, he pub­lished his trav­el­ogue con­tain­ing this mem­ory:"/>
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                <ITEXT CH="Dur­ing the time I was among them I saw some­thing re­pul­sive, namely, a man mar­ried to an­other. Such are im­po­tent and wom­an­ish be­ings, who dress like women and per­form the of­fice of women but use the bow and carry big loads. Among these In­di­ans we saw many of them; they are more ro­bust than the other men, taller, and can bear heavy bur­thens."/>
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                <ITEXT CH="By the time his jour­nal was pub­lished, 28 years af­ter his trip be­gan, nu­mer­ous ex­plor­ers had vis­ited the New World and like de Vaca, their scribes also de­picted these cu­riosi­ties. And they too gen­er­ally de­scribed them as some­thing akin to “re­pul­sive.” And it wasn’t just in Flor­ida. In 1540, Fran­cisco Vasquez Coro­n­ado and scribe Pe­dro de Cas­te­nada were shocked, shocked, to find sodomy in the New World, and that wasn’t the only sex­ual be­hav­ior that alarmed them. In The Nar­ra­tive of the Ex­pe­di­tion of Coro­n­ado, writ­ten about the con­quis­ta­dor’s trip to Ci­bola, Cas­te­nada en­coun­tered the sex lives of the Tahus na­tives in Mex­ico."/>
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                <ITEXT CH="Among them there are men dressed like women who marry other men and serve as their wives. At a great fes­ti­val (the Tahus) con­se­crate the women who wish to live un­mar­ried, with much singing and danc­ing at which all the chiefs of the lo­cal­ity gather and dance naked, and af­ter all have danced with her they put her in a hut that has been dec­o­rated for this event and the chiefs adorn her with clothes and bracelets of fine turquoises, and then the chiefs go in one by one to lie with her, and the oth­ers who wish, fol­low them. From this time on these women can­not refuse any­one who pays them a cer­tain amount for this. If they take hus­bands, this does not ex­empt them from oblig­ing any­one who pays them …The cus­tom is for the hus­bands to buy the women whom they marry, of their fa­thers and rel­a­tives at a high price and then to take them to a chief, who is con­sid­ered to be a priest, to de­flower them and see if she is a vir­gin; and if she is not, they have to re­turn the whole price, and he can keep her for his wife or not, or let her be con­se­crated, as he chooses. At these times they all get drunk … They are great sodomites and have many wives…"/>
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                <ITEXT CH="Cas­te­nada was no more pleased with the Chichilti­calli na­tives of Mex­ico “The peo­ple are of the same race and habits as the Cu­lu­a­ca­nian Tahues. There is much sodomy among them….”"/>
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                <ITEXT CH="But he was pleased with the res­i­dents of Ci­bola: “(The El­ders) like pub­lic criers …They tell them how they are to live, and I be­lieve they give cer­tain com­mand­ments for them to keep, for there is no drunk­en­ness among them nor sodomy nor sac­ri­fices, nei­ther do they eat hu­man flesh nor steal, but they are usu­ally at work.”"/>
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                <ITEXT CH="Other Span­ish ex­plor­ers found com­pa­ra­ble sex­ual prac­tices all over North, Cen­tral and South Amer­ica. The Span­ish law’s def­i­ni­tion of the term “sodomy” com­prised an as­sort­ment of sex acts, from mas­tur­ba­tion to bes­tial­ity and oral in­ter­course. All of them In­qui­si­tion Catholi­cism for­bade, the most se­ri­ous be­ing anal in­ter­course with man, woman or beast. In Eu­rope, sodomy be­tween same-sex part­ners, if dis­cov­ered, had long been pun­ish­able by hang­ing or burn­ing. God de­manded it, the In­qui­si­tion rea­soned; the Holy Bible — un­read­able by the pub­lic at large — said so."/>
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                <ITEXT CH="Early ar­rivals in the Flor­ida penin­sula used terms like “her­maph­ro­dite,” and ‘berdache” which de­scribed na­tive same-sex cou­ples in the 16th through the 19th cen­turies. There were other names in other lan­guages, like the Lakota term winkte, mean­ing “wants to be like a woman, or “nadleeh” in Navajo, or “aayahhk­wew” in Cree. Not a great deal is known to­day about those winkte, thanks in part to re­li­gious and so­cial pro­hi­bi­tions against what came to be called “the abom­i­na­tion not to be named by Chris­tians.”"/>
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                <ITEXT CH="The sons and daugh­ters of In­dige­nous peo­ples, on the other hand, now re­ject the term “berdache” out­right, though widely used by white cul­ture from the 16th to the early 20th cen­turies. Na­tive peo­ples then and now found the term of­fen­sive and mis­lead­ing, in part be­cause it was in­tro­duced by Cau­casian in­ter­lop­ers with no un­der­stand­ing of in­dige­nous val­ues and its spirit world. French in ori­gin, the term “berdache” refers to a com­mon Mid­dle East­ern prac­tice where boys be­came vir­tual sex slaves to sol­diers, es­pe­cially when head­ing out on jour­neys to bat­tle­fields."/>
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                <ITEXT CH="In the 20th Cen­tury, Na­tive Amer­i­cans be­gan to call the winkte “Two-Spir­its,” which re­flects an en­tirely dif­fer­ent role played by men and boys in Na­tive Amer­i­can so­ci­ety. Study­ing Flor­ida’s Timu­cua two spir­its, doc­toral can­di­date Tamara Shir­cliff wrote:"/>
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                <ITEXT CH="Early Eu­ro­peans per­ceived Two Spir­its as males who dressed, be­haved, and worked in a woman’s place in so­ci­ety. Be­cause West­ern cul­ture viewed gen­der in terms of a sex­ual di­chotomy of male/fe­male, Eu­ro­peans through­out the colo­nial era por­trayed Two Spir­its al­most uni­ver­sally in one of two ways: first, as hermaphrodites, a per­ver­sity of na­ture which ap­peared to be all too com­mon among the Na­tive Amer­i­can pop­u­la­tion and also, to a Eu­ro­pean mind­set, a sure sign of their in­fe­ri­or­ity; and sec­ond, as li­cen­tious sodomites who tempted “nor­mal” male In­di­ans with their wan­ton ways…In­deed, many of the so­cial roles of the Two Spir­its lie within the realm of the sa­cred/pure and the sa­cred/pro­fane. For the Timu­cua, the power of the Two Spir­its lies in the vi­o­la­tion of cat­e­gories as well as in the bridg­ing and unit­ing of cat­e­gories. … Two Spir­its per­formed both of these func­tions by si­mul­ta­ne­ously unit­ing and defin­ing two of the cul­ture’s most ba­sic cat­e­gor­i­cal sys­tems: male/fe­male and pure/pol­luted."/>
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                <ITEXT CH="A 21st-Cen­tury on­line ar­ti­cle posted by the North­east Two-Spirit So­ci­ety en­ti­tled “Two-Spirit Peo­ple: Sex, Gen­der and Sex­u­al­ity in His­toric and Con­tem­po­rary Na­tive Amer­ica” says the two spirit con­struct “…does not make sense un­less it is con­tex­tu­al­ized within a Na­tive Amer­i­can frame.” Writ­ers Har­lan Pru­den and Se-ah-dum Edmo de­scribe two-spirit as a gen­der anal­y­sis and not a sex­ual ori­en­ta­tion. They list other roles and func­tions two spir­its filled and con­tinue to fill in tribal cul­tures, such as “…me­di­a­tors, so­cial work­ers, name givers, (mak­ers of) love po­tions, match mak­ers, per­form­ers of the sun dance…” — and oc­ca­sion­ally mem­bers of war par­ties."/>
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                <ITEXT CH="At­ti­tudes to­ward two spirit prac­tices in Flor­ida changed not only from tribe to tribe and chief to chief. Flor­ida’s LGBTQ per­sons in pre-colo­nial tribes may have had these es­sen­tial func­tions, but still lived “apart.” They may have served as revered spir­i­tual per­sons and/or as ob­jects of ridicule. In some tribes, the winkte may have been held in spe­cial con­tempt by the women who saw them as sex­ual com­pe­ti­tion. Two spirit life also de­pended on whether the rel­e­vant for­eign over­lord­was Span­ish, British, French or Amer­i­can."/>
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                <ITEXT CH="In 1564, French ad­ven­turer Laudon­niere recorded an en­counter with what was likely a Timu­cua or Apalachee Two Spirit. The con­trast be­tween the French im­pres­sion of the meet­ing and that of the Span­ish above is no­table:"/>
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                <ITEXT CH="Thus we went for­warde. Anon hau­ing gon a lit­tle for­ward, we met an In­dian woman of tall stature, which also was an her­maph­ro­dite who came be­fore us with a great ves­sel full of cleere foun­tain wa­ter, where­with she greatly re­freshed us. For we were ex­ceed­ing fainte by rea­son of the ar­dent heate which mo­lested us as we passed through those high woods and I be­lieve that with­out the suc­cor of the In­dian Her­maph­ro­dite or rather if it had not been for the great de­sire which we had to make us res­o­lute of leav­ing ye wood (we would have tar­ried)…for they love women and may­dens ex­ceed­ingly which they call daugh­ters of the sunne: and some of them are Sodomites….There are in all this coun­try many Hermaphrodites, which take all the great­est paine and beare the vict­uals when they goe to warre. They paint their faces much, and sticke their haire full of feath­ers…"/>
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                <ITEXT CH="Ap­par­ently, the French in Flor­ida — es­pe­cially Protes­tant Huguenots — had less an In­qui­si­tional view of “hermaphrodites” than the Span­ish. It seems mean­ing­ful that trans­la­tor Hak­luyt, if not Laudon­niere him­self re­ferred to the “her­maph­ro­dite” as “she.” Writer Heather Mar­tel sug­gests French ex­plor­ers in Flor­ida had same-sex bro­mances and maybe more with na­tives and chiefs, in­clud­ing Caciques Athore and Sa­t­uriwa. One of Jaques Le Moyne’s prints de­picts Laudon­niere with Chief Athore stand­ing to­gether at a pedestal erected by Jean Rib­ault in May 1562. In the back­ground are na­tive men and women wor­ship­ping the pedestal, fronted by a most phal­lic quiver of ar­rows."/>
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                <ITEXT CH="Eu­ro­peans stereo­typed the French with a more lais­sez-faire at­ti­tude on sodomy than the hys­ter­i­cal Span­ish, which still ex­ists to­day. France lifted its pro­hi­bi­tion on sodomy in 1791, fol­low­ing its Rev­o­lu­tion, though some writ­ers at­tribute that more to the En­light­en­ment, which brought a post-rev­o­lu­tion leg­is­la­ture and a shift in in­di­vid­ual rights and sep­a­ra­tion of church and state. It wasn’t be­cause men in the streets changed their minds on the moral turpi­tude of sodomy.  Nev­er­the­less, lift­ing the sodomy ban in France came decades, even cen­turies be­fore other so-called Chris­tian na­tions."/>
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                <ITEXT CH="All but one of Jaques Le Moyne’s orig­i­nal draw­ings of the Timu­cua were de­stroyed in 1565, when King Phillip of Spain or­dered Pe­dro Menen­dez de Aviles to at­tack France’s Forte Car­o­line. More than 100 French Huguenots were mur­dered one-by-one, not by sav­age na­tives but at the hands of Span­ish sol­diers, who hung a sign nearby, as­sur­ing the con­demned they were be­ing slaugh­tered not be­cause they were French, but be­cause they were Luther­ans. The Flor­ida place name “Matan­zas” is trans­lated to mean “slaugh­ter” and refers to that his­toric mo­ment."/>
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                <ITEXT CH="Le Moyne recre­ated his im­ages upon his re­turn to France based on mem­ory. Af­ter his death, Flem­ish en­graver Theodore de Bry bought them from a shop win­dow where they were be­ing sold by Le Moyne’s widow. In 1591, de Bry and his sons used them to cre­ate and pub­lish the 43-draw­ing vol­ume on the French in Flor­ida in 1564. While their ac­cu­racy is rightly chal­lenged, they are the most ex­ten­sive vis­ual clues to pre-Columbian Flor­ida life we have."/>
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                <ITEXT CH="Largely routed from Flor­ida, the French went else­where in the con­ti­nent, in­clud­ing East­ern Canada, and present-day Lou­i­si­ana, just be­yond what for a while be­came West Flor­ida. New Or­leans, for ex­am­ple."/>
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                <ITEXT CH="In the sev­en­teenth and eigh­teenth cen­turies, French ex­plor­ers, traders, and mis­sion­ar­ies in the Mis­sis­sippi Val­ley oc­ca­sion­ally en­coun­tered Na­tive Amer­i­cans who could be clas­si­fied nei­ther as men nor women. They called such in­di­vid­u­als, berdaches, a French term for younger part­ners in male ho­mo­sex­ual re­la­tion­ships… Male berdaches did women’s work, cross-dressed or com­bined male and fe­male cloth­ing, and formed re­la­tion­ships with non-berdache men."/>
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                <ITEXT CH="The year af­ter Matan­zas, 1566, Ade­lan­tado Menen­dez had French In­ter­preter, Guil­laume, said to be a sodomite, se­cretly gar­roted while trav­el­ing with two Guale na­tives. The French­man had been liv­ing with two sons of the Guale cacique and was es­pe­cially loved by one son who stood in line to be­come chief. Rather than be­cause he was a sodomite, it is as likely Guil­laume was mur­dered be­cause he was a French Lutheran but more im­por­tantly, could be­come a threat to the Span­ish if the beloved son be­came chief. His­tory is un­clear on Guil­laume’s ac­tual sex­ual pref­er­ences; any con­clu­sion is largely hearsay."/>
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                <ITEXT CH="The in­ci­dent is recorded in a “memo­rial” or memo writ­ten the fol­low­ing year by Menen­dez’s brother-in-law, Gonzolo So­lis De Meras, who we are told, per­son­ally ex­e­cuted Rib­ault at Matan­zas."/>
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                <ITEXT CH="That same year a young priest, An­ton de Cam­pos, would ar­rive in St. Au­gus­tine from Spain with a re­lief ex­pe­di­tion. Later, Chap­lain Men­doza Gra­jales would write to Ade­lan­tado Menen­dez that a young sol­dier in Cap­tain En­riquez com­pany con­fessed to him that Fa­ther Cam­pos was forc­ing him to have sex­ual in­ter­course ev­ery night. Out­raged by these trou­bling al­le­ga­tions against a fel­low priest, the chap­lain de­manded proof. Fol­low­ing the sol­dier’s in­struc­tions, Men­doza and a few other men hid be­hind Cam­pos’ house where later that night they found both men naked in bed. They were both im­pris­oned and tried. Al­though the let­ter does not men­tion what hap­pened to them, we know from an­other doc­u­ment that Fa­ther Cam­pos was dead within two months…. "/>
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                <ITEXT CH="Men­doza con­cludes his let­ter with a cu­ri­ous re­quest for a priest: that the Ade­lan­tado pro­vide some women for the sol­diers of St. Au­gus­tine “to pre­vent any fur­ther cases of Sodomy.”"/>
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                <ITEXT CH="Al­ready, the Span­ish grip on the new world was slip­ping. In 1620 Eng­lish pil­grims stepped from the Mayflower some­where around present-day Ply­mouth Rock. British ho­mo­sex­ual acts would ap­pear in the north­ern set­tle­ments some five years later, when in 1625, Richard Cor­nish, cap­tain of the Am­brose was hanged for the pur­ported rape of his in­den­tured ser­vant while docked in Vir­ginia."/>
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                <ITEXT CH="In 1696, Jonathon Dick­in­son, a Quaker busi­ness­man in Ja­maica, ran aground off Flor­ida’s east coast try­ing to re­set­tle in Phil­a­del­phia. He and his cast­away party were sub­ject to abuse and hu­mil­i­a­tions by Jobe In­di­ans who held them cap­tive briefly as the cast­aways were hik­ing to St. Au­gus­tine from what is now Jupiter’s In­let and Hobe Sound. One pos­si­bly Ais na­tive sounds sus­pi­ciously “out.”"/>
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                <ITEXT CH="Solomon Cres­son (a sailor) was might­ily in one In­dian’s fa­vor, who would hardly stir from his wig­wam but Solomon must be with him, and go arm in arm, which In­dian amongst his plun­der had a morn­ing gown which he put on Solomon, and Solomon had worn it most of the time we were there; but when the time of our de­par­ture came an In­dian un­robed him and left only a pair of breeches and seemed very an­gry. 9"/>
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                <ITEXT CH="9Jonathon Dick­in­son’s Jour­nal or God’s Pro­tect­ing Prov­i­dence. Be­ing the Nar­ra­tive of a Jour­ney from Port Royal in Ja­maica to Phil­a­del­phia be­tween Au­gust 23, 1696 and April 1, 1697. Ed. Even­ge­line and Charles An­drews. Flor­ida Clas­sics Li­brary, Port Salerno FL 33492. 1985. Yale Uni­ver­sity Press 1945, 1961. Li­brary of Con­gress cat­a­log card num­ber 61-11399."/>
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                <ITEXT CH="LGBTQ read­ers might ask whether Cres­son stayed in his cap­tor’s lovesick wig­wam will­ingly, even en­joy­ing the visit. Cres­son, a sailor, ap­par­ently said lit­tle. Un­for­tu­nately, it’s also un­clear whether “an In­dian,” who un­robed him was Cres­son’s own ador­ing cap­tor or some other mem­ber of the tribe, en­vi­ous of the fine night­shirt. These dis­tinc­tions draw quite dif­fer­ent and highly spec­u­la­tive sce­nar­ios."/>
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                <ITEXT CH="The Catholic Church parceled out its mis­sion­ar­ies to min­is­ter to var­i­ous tribes. But Calusa in South­west Flor­ida were long known as be­ing es­pe­cially ag­gres­sive and bel­li­cose. De­pend­ing on the Gulf of Mex­ico for their food, they lacked ac­cess to a land-based agri­cul­tural diet and some­times sim­ply raided their neigh­bors’ larders to take what they wanted. They clearly equated iden­tity with male power and val­ued dom­i­nance over diplo­macy. The play­ground bul­lies of their day, Calusa were a tough as­sign­ment for mis­sion­ar­ies of the turn-the-other-cheek, Chris­tian god. Pos­si­bly try­ing to ex­plain the fail­ure of his mis­sion or hop­ing for a new as­sign­ment, Fray Fe­li­ciano Lopez, re­ported in a let­ter to his su­pe­ri­ors:"/>
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                <ITEXT CH="On this oc­ca­sion, one of the In­di­ans from the crowd came up to the priest Fray Miguel Car­rillo and rubbed hu­man ex­cre­ment on his face, and…on the ves­pers of St. An­drew an In­dian came up to this re­li­gious (per­son) to try to make him lose his tem­per while he was pray­ing, and when he did not suc­ceed in this, he uri­nated on him say­ing, “man boy, why are you so small?” 10"/>
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                <ITEXT CH="10In­ter­net Ar­chive on­line re­print. “Calusa: A Sav­age King­dom?” Halputta Haqdjo. Re­gres­sion Mag­a­zine, Sum­mer 2016."/>
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                <ITEXT CH="Early Span­ish cler­ics were ap­palled by the per­ceived im­moral­ity among Calusa and other Flor­ida tribes. The pi­ous In­qui­si­tion raised its ugly head when faced with can­ni­bal­ism and sodomy; but the un­mar­ried, pre­sum­ably child­less fri­ars were just as dis­turbed by the re­fusal of na­tive par­ents to dis­ci­pline their chil­dren. In an In­qui­si­tion cul­ture, mis­be­hav­ior re­quired overly se­vere pun­ish­ment to be ef­fec­tive."/>
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                <ITEXT CH="Eu­ro­pean ad­ven­tur­ers may have been obliv­i­ous to fe­male two spir­its and there are few records of such na­tives. Two un­re­lated women mak­ing a home to­gether wouldn’t seem so un­usual. Gen­er­ally, Span­ish ex­plor­ers weren’t es­pe­cially in­ter­ested in women’s lives; but over time, Eu­ro­pean mis­sion­ar­ies across the con­ti­nent learned fe­male two spir­its also played mul­ti­ple roles in­clud­ing cacica and even war­rior. In Flor­ida, two-spirit cacica and not were found. Over time, their as­cent to power was at least en­cour­aged, even pro­moted by the clergy who found women more read­ily ac­cept­ing the Chris­tian faith than males and less ex­citable in times of con­flict."/>
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                <ITEXT CH="In 1603, the vil­lage of San Juan del Puerta (on George’s Is­land near Jack­sonville) was ruled by a cacica, a fe­male chief, named Maria. That year Gov­er­nor Canzo set­tled a dis­pute be­tween Maria and sev­eral of her sub­or­di­nate chiefs. A year later, Maria and her chiefs ex­pressed to … Gov­er­nor Ybarra their sat­is­fac­tion with Fa­ther Pareja and the Spaniards. In 1606 Bishop Juan de las Cabezas Al­tami­rano con­firmed Cacica Maria dur­ing his Epis­co­pal vis­i­ta­tion to San Juan del Puerta.11"/>
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                <ITEXT CH="11Timu­cuan Eco­log­i­cal and His­toric Pre­serve: His­toric Re­search Study. Daniel W. Stow­ell; Na­tional Park Ser­vice, South­east Field Area, At­lanta Geor­gia. Oct. 1996, p.14"/>
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                <ITEXT CH="Nor sur­pris­ingly, the church­men’s be­lief in pas­sive women was oc­ca­sion­ally shaken."/>
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                <ITEXT CH="In the 1620s an in­ci­dent in­volv­ing a brother and a sis­ter who were chiefs, each of their own vil­lage, ended badly for the cacica of San Juan del Puerto mis­sion vil­lage on Fort George Is­land. She and a few of her sub­jects at­tacked a small party of Spaniards who were con­duct­ing her brother as a pris­oner to St. Au­gus­tine. Her goal was to free her brother. But it all went bad."/>
                <para PARENT="Text"/>
                <ITEXT CH="Soon Flor­ida’s gov­er­nor had her tracked down to her hide­out and she was hanged. Her sub­jects"/>
                <para PARENT="Text"/>
                <ITEXT CH="who took part in the raid, how­ever, were not killed but sen­tenced to con­vict la­bor in El Morro cas­tle in Ha­vana.11"/>
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                <ITEXT CH="At San Juan del Puerto, Cacique Bernal was suc­ceeded by Cacica Juana Menen­dez who held the ti­tle for 13 years. When Juana ab­di­cated her po­si­tion; her niece and heir, Meren­ciana, be­came cacica in 1678: this was the same year a le­gal case was filed against a “hea­then In­dian and a Chris­tian In­dian woman,” an un­named cacica in the Potano San Fran­ciso area around present-day Gainesville. Meren­ciana was still prin­ci­pal cacica in 1681 but by 1685 her hus­band had taken the role. 12"/>
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                <ITEXT CH="12 Su­san Parker, His­tory of lo­cal fe­male lead­ers dates back to be­fore Spain’s ar­rival, Su­san Parker, St. Au­gus­tine.­com. Pub­lished Aug. 13, 2016."/>
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                <ITEXT CH="It is cold com­fort to know the Two Spirit tra­di­tion lived un­til at least the British Flor­ida pe­riod. By then, the Timu­cua the Con­quis­ta­dors first en­coun­tered were largely ex­tinct. Bernard Ro­mans’ Con­cise Nat­u­ral His­tory of East and West-Flor­ida was printed in 1776, a mo­men­tous year for other British colonies, though less so for Flor­ida. Ro­mans’ work is a trav­el­ogue of the two Flor­ida’s but more es­pe­cially in the West­ern and Pan­han­dle re­gions, in­clud­ing to­day’s Lou­i­si­ana, and south­ern Al­abama."/>
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                <ITEXT CH="Be­fore the Eng­lish traders came among them, there were scarcely any half breed, but now they abound among the younger sort. Both sexes are wan­ton to the high­est de­gree, and a cer­tain fash­ion­able dis­or­der is very com­mon among them. Sodomy is also prac­ticed but not so to the same ex­cess as among the Creeks and Chick­a­saws, and the Cinaedi among the Chactaws are obliged to dress them­selves in women’s at­tire, and are highly de­spised, es­pe­cially by the women.13"/>
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                <ITEXT CH="13 Bernard Ro­mans, Con­cise Nat­u­ral His­tory of East and West-Flor­ida, (In orig­i­nal) p. 83. Printed in New York, 1776, 1893. Avail­able Google Books, Amer­i­can Philo­soph­i­cal So­ci­ety, Uni­ver­sity Press of Flor­ida."/>
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                <ITEXT CH="Read­ers should es­chew the no­tion that pre-Columbian two-spirit life in Flor­ida and other parts of the new world was one big fun gay Tonto sex­ca­pade. Two-spir­its were sub­ject to the same run-of-the-mill, ar­du­ous life the rest of their tribe en­dured: dis­eases, nat­u­ral dis­as­ters, oc­ca­sional famine and star­va­tion, bore­dom, gos­sip and snip­ing, in­fi­delity, op­pres­sive and some­times in­com­pe­tent lead­er­ship, bru­tal at­tacks by war­ring tribes or Span­ish, British, French and other for­eign squat­ters, and the deadly dis­eases they brought. It should also be said that some tribes across North Amer­ica ex­hib­ited the same stance to­ward two spirit mem­bers mod­ern LGBTQ com­mu­ni­ties en­dure: am­biva­lence, hu­mil­i­a­tion, ex­clu­sion, con­de­scen­sion and ho­mo­pho­bic si­lence."/>
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                <ITEXT CH="En­glish­man William Bar­tram, in his Trav­els, 1773-1777, fails to men­tion hermaphrodites any­where in Flor­ida, ei­ther be­cause they were of no in­ter­est to a botanist, or be­cause by then Span­ish, Eng­lish and Amer­i­cans had be­gun to quash the Two Spirit tra­di­tion."/>
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                <ITEXT CH="The new world was be­gin­ning to look much like the old one: be­tween 1608 and 2002, there were more than 15,000+ colo­nial, ter­ri­to­rial and U.S. ex­e­cu­tions for var­i­ous crimes; 15 of them for sodomy, bug­gery or bes­tial­ity. Four times that num­ber were ex­e­cuted for piracy.14"/>
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                <ITEXT CH="14 Pro­Con.org. (2023, Sep­tem­ber 14). The ESPY List: US Ex­e­cu­tions 1608-2002. Pro­Con.org. https://death­penal­ty.pro­con.org/us-ex­e­cu­tions."/>
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                <ITEXT CH="Hermaphrodites, Berdache, Cacica, and Two Spirits"/>
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                <ITEXT CH="You are for­given if your grasp of Flor­ida his­tory has dimmed since mid­dle school."/>
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                <ITEXT CH="Let’s re­view those parts that — Freud aside — had lit­tle to do with sex­u­al­ity of any sort, so far as is known. First there were in­dige­nous peo­ple whose an­ces­tors crossed the Bering Straits, though even that is now sub­ject to his­tor­i­cal ques­tion. Maybe they rode over on a Kon Tiki of 27,000 years ago, give or take."/>
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                <ITEXT CH="How­ever they got here, once ar­rived they spread out across two con­ti­nents. Het­ero­sex­u­als had ba­bies and pop­u­lated the land. They de­vel­oped tribes, lan­guages, cul­tures, myths, and his­to­ries. Some of them, per­haps five to seven per­cent, were what are now called “ho­mo­sex­u­als.”"/>
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                <ITEXT CH="A list of Span­ish Con­quis­ta­dores try­ing to sail from Eu­rope to In­dia landed on the flow­ery but des­o­late penin­sula they named “La Flor­ida;” say­ing they had “dis­cov­ered a new land” as if no one had known it was there be­fore. Be­liev­ing they had sailed around the globe, face­tiously, they called the na­tives “In­di­ans.” So far as we know, none of the con­quis­ta­dores them­selves were what are now called ”clos­eted” ho­mo­sex­u­als, but it is highly likely there were some among the en­tourage of sol­diers and even fam­i­lies who came with them. Some of the na­tives how­ever were ho­mo­sex­u­als and the scribes of the Con­quis­ta­dors wrote about them. The main Span­ish in­ter­est in Flor­ida was gold, such as they had al­ready found among the “In­di­ans” of Cen­tral and South Amer­ica. Flor­ida’s big­gest dis­ap­point­ment was that nei­ther the land nor the na­tives had much gold to speak of; its riches lay else­where."/>
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                <ITEXT CH="The Span­ish dragged their petty Eu­ro­pean con­flicts along with them as they squat­ted in the new land; es­pe­cially their bick­er­ing with the Eng­lish and French. One war fol­lowed an­other, and Flor­ida’s Na­tives were im­me­di­ately caught be­tween for­eign com­bat­ants for rea­sons they had noth­ing to do with: they were bought, black­mailed or co­erced into join­ing one side or the other, un­til an even greater mon­stros­ity — the United States — be­gan to use them against its ri­vals, for­eign and do­mes­tic. In the 19th Cen­tury one-half of the United States went to war against its other half. The sav­ages had by then been dragged into wars of os­ten­si­bly civ­i­lized cul­tures for more than 300 years, never mind their own grue­some tribal con­flicts. The dis­eases the Eu­ro­peans brought with them, vir­tu­ally wiped them out. Some tribes dis­ap­peared al­to­gether."/>
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                <ITEXT KERN="3" CH="Flor­ida was founded on cor­rup­tion in the Catholic Church. Young Fer­di­nand and Is­abella, he 17 she 18, and sec­ond cousins, knew their con­san­guin­ity lay just on the wrong side of de­cency. Their han­dlers made a hefty pay­off to Pope Six­tus IV — still called the most cor­rupt Pope ever — and voila! With his boughten bless­ing, by 1469 they were teen-aged man and wife."/>
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                <ITEXT CH="And it was thus in 1478 the fore­see­able fu­ture of gay life in the New World’s Flor­ida penin­sula was set. Torque­mada’s of­fice of Holy Hor­rors — also called the Span­ish In­qui­si­tion — be­gan its reign of ter­ror four­teen years be­fore Christo­pher Colum­bus sailed. King Fer­di­nand and Queen Is­abella — the Span­ish Crown — funded both the Tri­bunal del Santa Ofi­cio de la In­quisi­cion and the Ital­ian ex­plorer’s first quest as all Jews and sodomites were be­ing robbed, then ex­pelled from Granada, un­less they gave up their sor­did and Jew­ish ways for bap­tism. The reign of ter­ror made guilt, con­dem­na­tion and the ex­e­cu­tion of jus­tice a way of life."/>
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                <ITEXT CH="Ex­trav­a­gant ex­pen­di­tures, like an on-go­ing war with Eng­land, de­manded that the Span­ish trea­sury be re­plen­ished and fast. Fer­di­nand and Is­abella would want in re­turn for their largesse large quan­ti­ties of the cur­rency of the day: gold, met­als, jew­els and what­ever else might be prof­itable. The In­qui­si­tion re­ceived Pope Six­tus IV’s im­pri­matur, never mind that one in­qui­si­tion af­ter an­other had been us­ing in­stru­ments of tor­ture since 1252, a use­less se­cret un­less widely known. Dur­ing a 60-year pe­riod be­tween the late 16th and early 17th Cen­turies, the In­qui­si­tion’s Catholic Church would burn 150 male and fe­male sodomites in Spain alone. Con­fis­ca­tion of their prop­erty, too, was a use­ful source of in­come for the tem­po­ral au­thor­i­ties as well as the church."/>
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                <ITEXT CH="On the other side of the At­lantic, Cabeza de Vaca in 1527 be­gan to chron­i­cle the dis­as­trous Nar­vaez ex­pe­di­tion across what be­came the Amer­i­can con­ti­nent. The jour­ney be­gan when the ex­pe­di­tion reached La Flor­ida on April 12, about 35 years af­ter Colum­bus’s first voy­age. Af­ter a 9-year trek from the penin­sula through south­ern North Amer­ica to Mex­ico City, de Vaca got home again, where he wrote the vol­ume that be­came his legacy. Fi­nally find­ing an in­ter­ested printer in 1555, he pub­lished his trav­el­ogue con­tain­ing this mem­ory:"/>
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                <ITEXT CH="Dur­ing the time I was among them I saw some­thing re­pul­sive, namely, a man mar­ried to an­other. Such are im­po­tent and wom­an­ish be­ings, who dress like women and per­form the of­fice of women but use the bow and carry big loads. Among these In­di­ans we saw many of them; they are more ro­bust than the other men, taller, and can bear heavy bur­thens."/>
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                <ITEXT CH="By the time his jour­nal was pub­lished, 28 years af­ter his trip be­gan, nu­mer­ous ex­plor­ers had vis­ited the New World and like de Vaca, their scribes also de­picted these cu­riosi­ties. And they too gen­er­ally de­scribed them as some­thing akin to “re­pul­sive.” And it wasn’t just in Flor­ida. In 1540, Fran­cisco Vasquez Coro­n­ado and scribe Pe­dro de Cas­te­nada were shocked, shocked, to find sodomy in the New World, and that wasn’t the only sex­ual be­hav­ior that alarmed them. In The Nar­ra­tive of the Ex­pe­di­tion of Coro­n­ado, writ­ten about the con­quis­ta­dor’s trip to Ci­bola, Cas­te­nada en­coun­tered the sex lives of the Tahus na­tives in Mex­ico."/>
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                <ITEXT CH="Among them there are men dressed like women who marry other men and serve as their wives. At a great fes­ti­val (the Tahus) con­se­crate the women who wish to live un­mar­ried, with much singing and danc­ing at which all the chiefs of the lo­cal­ity gather and dance naked, and af­ter all have danced with her they put her in a hut that has been dec­o­rated for this event and the chiefs adorn her with clothes and bracelets of fine turquoises, and then the chiefs go in one by one to lie with her, and the oth­ers who wish, fol­low them. From this time on these women can­not refuse any­one who pays them a cer­tain amount for this. If they take hus­bands, this does not ex­empt them from oblig­ing any­one who pays them …The cus­tom is for the hus­bands to buy the women whom they marry, of their fa­thers and rel­a­tives at a high price and then to take them to a chief, who is con­sid­ered to be a priest, to de­flower them and see if she is a vir­gin; and if she is not, they have to re­turn the whole price, and he can keep her for his wife or not, or let her be con­se­crated, as he chooses. At these times they all get drunk … They are great sodomites and have many wives…"/>
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                <ITEXT CH="Cas­te­nada was no more pleased with the Chichilti­calli na­tives of Mex­ico “The peo­ple are of the same race and habits as the Cu­lu­a­ca­nian Tahues. There is much sodomy among them….”"/>
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                <ITEXT CH="But he was pleased with the res­i­dents of Ci­bola: “(The El­ders) like pub­lic criers …They tell them how they are to live, and I be­lieve they give cer­tain com­mand­ments for them to keep, for there is no drunk­en­ness among them nor sodomy nor sac­ri­fices, nei­ther do they eat hu­man flesh nor steal, but they are usu­ally at work.”"/>
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                <ITEXT CH="Other Span­ish ex­plor­ers found com­pa­ra­ble sex­ual prac­tices all over North, Cen­tral and South Amer­ica. The Span­ish law’s def­i­ni­tion of the term “sodomy” com­prised an as­sort­ment of sex acts, from mas­tur­ba­tion to bes­tial­ity and oral in­ter­course. All of them In­qui­si­tion Catholi­cism for­bade, the most se­ri­ous be­ing anal in­ter­course with man, woman or beast. In Eu­rope, sodomy be­tween same-sex part­ners, if dis­cov­ered, had long been pun­ish­able by hang­ing or burn­ing. God de­manded it, the In­qui­si­tion rea­soned; the Holy Bible — un­read­able by the pub­lic at large — said so."/>
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                <ITEXT CH="Early ar­rivals in the Flor­ida penin­sula used terms like “her­maph­ro­dite,” and ‘berdache” which de­scribed na­tive same-sex cou­ples in the 16th through the 19th cen­turies. There were other names in other lan­guages, like the Lakota term winkte, mean­ing “wants to be like a woman, or “nadleeh” in Navajo, or “aayahhk­wew” in Cree. Not a great deal is known to­day about those winkte, thanks in part to re­li­gious and so­cial pro­hi­bi­tions against what came to be called “the abom­i­na­tion not to be named by Chris­tians.”"/>
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                <ITEXT CH="The sons and daugh­ters of In­dige­nous peo­ples, on the other hand, now re­ject the term “berdache” out­right, though widely used by white cul­ture from the 16th to the early 20th cen­turies. Na­tive peo­ples then and now found the term of­fen­sive and mis­lead­ing, in part be­cause it was in­tro­duced by Cau­casian in­ter­lop­ers with no un­der­stand­ing of in­dige­nous val­ues and its spirit world. French in ori­gin, the term “berdache” refers to a com­mon Mid­dle East­ern prac­tice where boys be­came vir­tual sex slaves to sol­diers, es­pe­cially when head­ing out on jour­neys to bat­tle­fields."/>
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                <ITEXT CH="In the 20th Cen­tury, Na­tive Amer­i­cans be­gan to call the winkte “Two-Spir­its,” which re­flects an en­tirely dif­fer­ent role played by men and boys in Na­tive Amer­i­can so­ci­ety. Study­ing Flor­ida’s Timu­cua two spir­its, doc­toral can­di­date Tamara Shir­cliff wrote:"/>
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                <ITEXT CH="Early Eu­ro­peans per­ceived Two Spir­its as males who dressed, be­haved, and worked in a woman’s place in so­ci­ety. Be­cause West­ern cul­ture viewed gen­der in terms of a sex­ual di­chotomy of male/fe­male, Eu­ro­peans through­out the colo­nial era por­trayed Two Spir­its al­most uni­ver­sally in one of two ways: first, as hermaphrodites, a per­ver­sity of na­ture which ap­peared to be all too com­mon among the Na­tive Amer­i­can pop­u­la­tion and also, to a Eu­ro­pean mind­set, a sure sign of their in­fe­ri­or­ity; and sec­ond, as li­cen­tious sodomites who tempted “nor­mal” male In­di­ans with their wan­ton ways…In­deed, many of the so­cial roles of the Two Spir­its lie within the realm of the sa­cred/pure and the sa­cred/pro­fane. For the Timu­cua, the power of the Two Spir­its lies in the vi­o­la­tion of cat­e­gories as well as in the bridg­ing and unit­ing of cat­e­gories. … Two Spir­its per­formed both of these func­tions by si­mul­ta­ne­ously unit­ing and defin­ing two of the cul­ture’s most ba­sic cat­e­gor­i­cal sys­tems: male/fe­male and pure/pol­luted."/>
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                <ITEXT CH="A 21st-Cen­tury on­line ar­ti­cle posted by the North­east Two-Spirit So­ci­ety en­ti­tled “Two-Spirit Peo­ple: Sex, Gen­der and Sex­u­al­ity in His­toric and Con­tem­po­rary Na­tive Amer­ica” says the two spirit con­struct “…does not make sense un­less it is con­tex­tu­al­ized within a Na­tive Amer­i­can frame.” Writ­ers Har­lan Pru­den and Se-ah-dum Edmo de­scribe two-spirit as a gen­der anal­y­sis and not a sex­ual ori­en­ta­tion. They list other roles and func­tions two spir­its filled and con­tinue to fill in tribal cul­tures, such as “…me­di­a­tors, so­cial work­ers, name givers, (mak­ers of) love po­tions, match mak­ers, per­form­ers of the sun dance…” — and oc­ca­sion­ally mem­bers of war par­ties."/>
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                <ITEXT CH="At­ti­tudes to­ward two spirit prac­tices in Flor­ida changed not only from tribe to tribe and chief to chief. Flor­ida’s LGBTQ per­sons in pre-colo­nial tribes may have had these es­sen­tial func­tions, but still lived “apart.” They may have served as revered spir­i­tual per­sons and/or as ob­jects of ridicule. In some tribes, the winkte may have been held in spe­cial con­tempt by the women who saw them as sex­ual com­pe­ti­tion. Two spirit life also de­pended on whether the rel­e­vant for­eign over­lord­was Span­ish, British, French or Amer­i­can."/>
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                <ITEXT CH="In 1564, French ad­ven­turer Laudon­niere recorded an en­counter with what was likely a Timu­cua or Apalachee Two Spirit. The con­trast be­tween the French im­pres­sion of the meet­ing and that of the Span­ish above is no­table:"/>
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                <ITEXT CH="Thus we went for­warde. Anon hau­ing gon a lit­tle for­ward, we met an In­dian woman of tall stature, which also was an her­maph­ro­dite who came be­fore us with a great ves­sel full of cleere foun­tain wa­ter, where­with she greatly re­freshed us. For we were ex­ceed­ing fainte by rea­son of the ar­dent heate which mo­lested us as we passed through those high woods and I be­lieve that with­out the suc­cor of the In­dian Her­maph­ro­dite or rather if it had not been for the great de­sire which we had to make us res­o­lute of leav­ing ye wood (we would have tar­ried)…for they love women and may­dens ex­ceed­ingly which they call daugh­ters of the sunne: and some of them are Sodomites….There are in all this coun­try many Hermaphrodites, which take all the great­est paine and beare the vict­uals when they goe to warre. They paint their faces much, and sticke their haire full of feath­ers…"/>
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                <ITEXT CH="Ap­par­ently, the French in Flor­ida — es­pe­cially Protes­tant Huguenots — had less an In­qui­si­tional view of “hermaphrodites” than the Span­ish. It seems mean­ing­ful that trans­la­tor Hak­luyt, if not Laudon­niere him­self re­ferred to the “her­maph­ro­dite” as “she.” Writer Heather Mar­tel sug­gests French ex­plor­ers in Flor­ida had same-sex bro­mances and maybe more with na­tives and chiefs, in­clud­ing Caciques Athore and Sa­t­uriwa. One of Jaques Le Moyne’s prints de­picts Laudon­niere with Chief Athore stand­ing to­gether at a pedestal erected by Jean Rib­ault in May 1562. In the back­ground are na­tive men and women wor­ship­ping the pedestal, fronted by a most phal­lic quiver of ar­rows."/>
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                <ITEXT CH="Eu­ro­peans stereo­typed the French with a more lais­sez-faire at­ti­tude on sodomy than the hys­ter­i­cal Span­ish, which still ex­ists to­day. France lifted its pro­hi­bi­tion on sodomy in 1791, fol­low­ing its Rev­o­lu­tion, though some writ­ers at­tribute that more to the En­light­en­ment, which brought a post-rev­o­lu­tion leg­is­la­ture and a shift in in­di­vid­ual rights and sep­a­ra­tion of church and state. It wasn’t be­cause men in the streets changed their minds on the moral turpi­tude of sodomy.  Nev­er­the­less, lift­ing the sodomy ban in France came decades, even cen­turies be­fore other so-called Chris­tian na­tions."/>
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                <ITEXT CH="All but one of Jaques Le Moyne’s orig­i­nal draw­ings of the Timu­cua were de­stroyed in 1565, when King Phillip of Spain or­dered Pe­dro Menen­dez de Aviles to at­tack France’s Forte Car­o­line. More than 100 French Huguenots were mur­dered one-by-one, not by sav­age na­tives but at the hands of Span­ish sol­diers, who hung a sign nearby, as­sur­ing the con­demned they were be­ing slaugh­tered not be­cause they were French, but be­cause they were Luther­ans. The Flor­ida place name “Matan­zas” is trans­lated to mean “slaugh­ter” and refers to that his­toric mo­ment."/>
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                <ITEXT CH="Le Moyne recre­ated his im­ages upon his re­turn to France based on mem­ory. Af­ter his death, Flem­ish en­graver Theodore de Bry bought them from a shop win­dow where they were be­ing sold by Le Moyne’s widow. In 1591, de Bry and his sons used them to cre­ate and pub­lish the 43-draw­ing vol­ume on the French in Flor­ida in 1564. While their ac­cu­racy is rightly chal­lenged, they are the most ex­ten­sive vis­ual clues to pre-Columbian Flor­ida life we have."/>
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                <ITEXT CH="Largely routed from Flor­ida, the French went else­where in the con­ti­nent, in­clud­ing East­ern Canada, and present-day Lou­i­si­ana, just be­yond what for a while be­came West Flor­ida. New Or­leans, for ex­am­ple."/>
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                <ITEXT CH="In the sev­en­teenth and eigh­teenth cen­turies, French ex­plor­ers, traders, and mis­sion­ar­ies in the Mis­sis­sippi Val­ley oc­ca­sion­ally en­coun­tered Na­tive Amer­i­cans who could be clas­si­fied nei­ther as men nor women. They called such in­di­vid­u­als, berdaches, a French term for younger part­ners in male ho­mo­sex­ual re­la­tion­ships… Male berdaches did women’s work, cross-dressed or com­bined male and fe­male cloth­ing, and formed re­la­tion­ships with non-berdache men."/>
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                <ITEXT CH="The year af­ter Matan­zas, 1566, Ade­lan­tado Menen­dez had French In­ter­preter, Guil­laume, said to be a sodomite, se­cretly gar­roted while trav­el­ing with two Guale na­tives. The French­man had been liv­ing with two sons of the Guale cacique and was es­pe­cially loved by one son who stood in line to be­come chief. Rather than be­cause he was a sodomite, it is as likely Guil­laume was mur­dered be­cause he was a French Lutheran but more im­por­tantly, could be­come a threat to the Span­ish if the beloved son be­came chief. His­tory is un­clear on Guil­laume’s ac­tual sex­ual pref­er­ences; any con­clu­sion is largely hearsay."/>
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                <ITEXT CH="The in­ci­dent is recorded in a “memo­rial” or memo writ­ten the fol­low­ing year by Menen­dez’s brother-in-law, Gonzolo So­lis De Meras, who we are told, per­son­ally ex­e­cuted Rib­ault at Matan­zas."/>
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                <ITEXT CH="That same year a young priest, An­ton de Cam­pos, would ar­rive in St. Au­gus­tine from Spain with a re­lief ex­pe­di­tion. Later, Chap­lain Men­doza Gra­jales would write to Ade­lan­tado Menen­dez that a young sol­dier in Cap­tain En­riquez com­pany con­fessed to him that Fa­ther Cam­pos was forc­ing him to have sex­ual in­ter­course ev­ery night. Out­raged by these trou­bling al­le­ga­tions against a fel­low priest, the chap­lain de­manded proof. Fol­low­ing the sol­dier’s in­struc­tions, Men­doza and a few other men hid be­hind Cam­pos’ house where later that night they found both men naked in bed. They were both im­pris­oned and tried. Al­though the let­ter does not men­tion what hap­pened to them, we know from an­other doc­u­ment that Fa­ther Cam­pos was dead within two months…. "/>
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                <ITEXT CH="Men­doza con­cludes his let­ter with a cu­ri­ous re­quest for a priest: that the Ade­lan­tado pro­vide some women for the sol­diers of St. Au­gus­tine “to pre­vent any fur­ther cases of Sodomy.”"/>
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                <ITEXT CH="Al­ready, the Span­ish grip on the new world was slip­ping. In 1620 Eng­lish pil­grims stepped from the Mayflower some­where around present-day Ply­mouth Rock. British ho­mo­sex­ual acts would ap­pear in the north­ern set­tle­ments some five years later, when in 1625, Richard Cor­nish, cap­tain of the Am­brose was hanged for the pur­ported rape of his in­den­tured ser­vant while docked in Vir­ginia."/>
                <para PARENT="Text"/>
                <ITEXT CH="In 1696, Jonathon Dick­in­son, a Quaker busi­ness­man in Ja­maica, ran aground off Flor­ida’s east coast try­ing to re­set­tle in Phil­a­del­phia. He and his cast­away party were sub­ject to abuse and hu­mil­i­a­tions by Jobe In­di­ans who held them cap­tive briefly as the cast­aways were hik­ing to St. Au­gus­tine from what is now Jupiter’s In­let and Hobe Sound. One pos­si­bly Ais na­tive sounds sus­pi­ciously “out.”"/>
                <para PARENT="Text"/>
                <para PARENT="HalfLine"/>
                <ITEXT CH="Solomon Cres­son (a sailor) was might­ily in one In­dian’s fa­vor, who would hardly stir from his wig­wam but Solomon must be with him, and go arm in arm, which In­dian amongst his plun­der had a morn­ing gown which he put on Solomon, and Solomon had worn it most of the time we were there; but when the time of our de­par­ture came an In­dian un­robed him and left only a pair of breeches and seemed very an­gry. 9"/>
                <para PARENT="Quotation"/>
                <para PARENT="HalfLine"/>
                <ITEXT CH="9Jonathon Dick­in­son’s Jour­nal or God’s Pro­tect­ing Prov­i­dence. Be­ing the Nar­ra­tive of a Jour­ney from Port Royal in Ja­maica to Phil­a­del­phia be­tween Au­gust 23, 1696 and April 1, 1697. Ed. Even­ge­line and Charles An­drews. Flor­ida Clas­sics Li­brary, Port Salerno FL 33492. 1985. Yale Uni­ver­sity Press 1945, 1961. Li­brary of Con­gress cat­a­log card num­ber 61-11399."/>
                <para PARENT="Text"/>
                <ITEXT CH="LGBTQ read­ers might ask whether Cres­son stayed in his cap­tor’s lovesick wig­wam will­ingly, even en­joy­ing the visit. Cres­son, a sailor, ap­par­ently said lit­tle. Un­for­tu­nately, it’s also un­clear whether “an In­dian,” who un­robed him was Cres­son’s own ador­ing cap­tor or some other mem­ber of the tribe, en­vi­ous of the fine night­shirt. These dis­tinc­tions draw quite dif­fer­ent and highly spec­u­la­tive sce­nar­ios."/>
                <para PARENT="Text"/>
                <ITEXT CH="The Catholic Church parceled out its mis­sion­ar­ies to min­is­ter to var­i­ous tribes. But Calusa in South­west Flor­ida were long known as be­ing es­pe­cially ag­gres­sive and bel­li­cose. De­pend­ing on the Gulf of Mex­ico for their food, they lacked ac­cess to a land-based agri­cul­tural diet and some­times sim­ply raided their neigh­bors’ larders to take what they wanted. They clearly equated iden­tity with male power and val­ued dom­i­nance over diplo­macy. The play­ground bul­lies of their day, Calusa were a tough as­sign­ment for mis­sion­ar­ies of the turn-the-other-cheek, Chris­tian god. Pos­si­bly try­ing to ex­plain the fail­ure of his mis­sion or hop­ing for a new as­sign­ment, Fray Fe­li­ciano Lopez, re­ported in a let­ter to his su­pe­ri­ors:"/>
                <para PARENT="Text"/>
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                <ITEXT CH="On this oc­ca­sion, one of the In­di­ans from the crowd came up to the priest Fray Miguel Car­rillo and rubbed hu­man ex­cre­ment on his face, and…on the ves­pers of St. An­drew an In­dian came up to this re­li­gious (per­son) to try to make him lose his tem­per while he was pray­ing, and when he did not suc­ceed in this, he uri­nated on him say­ing, “man boy, why are you so small?” 10"/>
                <para PARENT="Quotation"/>
                <para PARENT="HalfLine"/>
                <ITEXT CH="10In­ter­net Ar­chive on­line re­print. “Calusa: A Sav­age King­dom?” Halputta Haqdjo. Re­gres­sion Mag­a­zine, Sum­mer 2016."/>
                <para PARENT="Text"/>
                <ITEXT CH="Early Span­ish cler­ics were ap­palled by the per­ceived im­moral­ity among Calusa and other Flor­ida tribes. The pi­ous In­qui­si­tion raised its ugly head when faced with can­ni­bal­ism and sodomy; but the un­mar­ried, pre­sum­ably child­less fri­ars were just as dis­turbed by the re­fusal of na­tive par­ents to dis­ci­pline their chil­dren. In an In­qui­si­tion cul­ture, mis­be­hav­ior re­quired overly se­vere pun­ish­ment to be ef­fec­tive."/>
                <para PARENT="Text"/>
                <ITEXT CH="Eu­ro­pean ad­ven­tur­ers may have been obliv­i­ous to fe­male two spir­its and there are few records of such na­tives. Two un­re­lated women mak­ing a home to­gether wouldn’t seem so un­usual. Gen­er­ally, Span­ish ex­plor­ers weren’t es­pe­cially in­ter­ested in women’s lives; but over time, Eu­ro­pean mis­sion­ar­ies across the con­ti­nent learned fe­male two spir­its also played mul­ti­ple roles in­clud­ing cacica and even war­rior. In Flor­ida, two-spirit cacica and not were found. Over time, their as­cent to power was at least en­cour­aged, even pro­moted by the clergy who found women more read­ily ac­cept­ing the Chris­tian faith than males and less ex­citable in times of con­flict."/>
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                <ITEXT CH="In 1603, the vil­lage of San Juan del Puerta (on George’s Is­land near Jack­sonville) was ruled by a cacica, a fe­male chief, named Maria. That year Gov­er­nor Canzo set­tled a dis­pute be­tween Maria and sev­eral of her sub­or­di­nate chiefs. A year later, Maria and her chiefs ex­pressed to … Gov­er­nor Ybarra their sat­is­fac­tion with Fa­ther Pareja and the Spaniards. In 1606 Bishop Juan de las Cabezas Al­tami­rano con­firmed Cacica Maria dur­ing his Epis­co­pal vis­i­ta­tion to San Juan del Puerta.11"/>
                <para PARENT="Quotation"/>
                <ITEXT CH="11Timu­cuan Eco­log­i­cal and His­toric Pre­serve: His­toric Re­search Study. Daniel W. Stow­ell; Na­tional Park Ser­vice, South­east Field Area, At­lanta Geor­gia. Oct. 1996, p.14"/>
                <para PARENT="Text"/>
                <para PARENT="HalfLine"/>
                <ITEXT CH="Nor sur­pris­ingly, the church­men’s be­lief in pas­sive women was oc­ca­sion­ally shaken."/>
                <para PARENT="Text"/>
                <ITEXT CH="In the 1620s an in­ci­dent in­volv­ing a brother and a sis­ter who were chiefs, each of their own vil­lage, ended badly for the cacica of San Juan del Puerto mis­sion vil­lage on Fort George Is­land. She and a few of her sub­jects at­tacked a small party of Spaniards who were con­duct­ing her brother as a pris­oner to St. Au­gus­tine. Her goal was to free her brother. But it all went bad."/>
                <para PARENT="Text"/>
                <ITEXT CH="Soon Flor­ida’s gov­er­nor had her tracked down to her hide­out and she was hanged. Her sub­jects"/>
                <para PARENT="Text"/>
                <ITEXT CH="who took part in the raid, how­ever, were not killed but sen­tenced to con­vict la­bor in El Morro cas­tle in Ha­vana.11"/>
                <para PARENT="Text"/>
                <para PARENT="HalfLine"/>
                <ITEXT CH="At San Juan del Puerto, Cacique Bernal was suc­ceeded by Cacica Juana Menen­dez who held the ti­tle for 13 years. When Juana ab­di­cated her po­si­tion; her niece and heir, Meren­ciana, be­came cacica in 1678: this was the same year a le­gal case was filed against a “hea­then In­dian and a Chris­tian In­dian woman,” an un­named cacica in the Potano San Fran­ciso area around present-day Gainesville. Meren­ciana was still prin­ci­pal cacica in 1681 but by 1685 her hus­band had taken the role. 12"/>
                <para PARENT="Quotation"/>
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                <ITEXT CH="12 Su­san Parker, His­tory of lo­cal fe­male lead­ers dates back to be­fore Spain’s ar­rival, Su­san Parker, St. Au­gus­tine.­com. Pub­lished Aug. 13, 2016."/>
                <para PARENT="Text"/>
                <ITEXT CH="It is cold com­fort to know the Two Spirit tra­di­tion lived un­til at least the British Flor­ida pe­riod. By then, the Timu­cua the Con­quis­ta­dors first en­coun­tered were largely ex­tinct. Bernard Ro­mans’ Con­cise Nat­u­ral His­tory of East and West-Flor­ida was printed in 1776, a mo­men­tous year for other British colonies, though less so for Flor­ida. Ro­mans’ work is a trav­el­ogue of the two Flor­ida’s but more es­pe­cially in the West­ern and Pan­han­dle re­gions, in­clud­ing to­day’s Lou­i­si­ana, and south­ern Al­abama."/>
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                <ITEXT CH="Be­fore the Eng­lish traders came among them, there were scarcely any half breed, but now they abound among the younger sort. Both sexes are wan­ton to the high­est de­gree, and a cer­tain fash­ion­able dis­or­der is very com­mon among them. Sodomy is also prac­ticed but not so to the same ex­cess as among the Creeks and Chick­a­saws, and the Cinaedi among the Chactaws are obliged to dress them­selves in women’s at­tire, and are highly de­spised, es­pe­cially by the women.13"/>
                <para PARENT="Quotation"/>
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                <ITEXT CH="13 Bernard Ro­mans, Con­cise Nat­u­ral His­tory of East and West-Flor­ida, (In orig­i­nal) p. 83. Printed in New York, 1776, 1893. Avail­able Google Books, Amer­i­can Philo­soph­i­cal So­ci­ety, Uni­ver­sity Press of Flor­ida."/>
                <para PARENT="Text"/>
                <ITEXT CH="Read­ers should es­chew the no­tion that pre-Columbian two-spirit life in Flor­ida and other parts of the new world was one big fun gay Tonto sex­ca­pade. Two-spir­its were sub­ject to the same run-of-the-mill, ar­du­ous life the rest of their tribe en­dured: dis­eases, nat­u­ral dis­as­ters, oc­ca­sional famine and star­va­tion, bore­dom, gos­sip and snip­ing, in­fi­delity, op­pres­sive and some­times in­com­pe­tent lead­er­ship, bru­tal at­tacks by war­ring tribes or Span­ish, British, French and other for­eign squat­ters, and the deadly dis­eases they brought. It should also be said that some tribes across North Amer­ica ex­hib­ited the same stance to­ward two spirit mem­bers mod­ern LGBTQ com­mu­ni­ties en­dure: am­biva­lence, hu­mil­i­a­tion, ex­clu­sion, con­de­scen­sion and ho­mo­pho­bic si­lence."/>
                <para PARENT="Text"/>
                <ITEXT CH="En­glish­man William Bar­tram, in his Trav­els, 1773-1777, fails to men­tion hermaphrodites any­where in Flor­ida, ei­ther be­cause they were of no in­ter­est to a botanist, or be­cause by then Span­ish, Eng­lish and Amer­i­cans had be­gun to quash the Two Spirit tra­di­tion."/>
                <para PARENT="Text"/>
                <ITEXT CH="The new world was be­gin­ning to look much like the old one: be­tween 1608 and 2002, there were more than 15,000+ colo­nial, ter­ri­to­rial and U.S. ex­e­cu­tions for var­i­ous crimes; 15 of them for sodomy, bug­gery or bes­tial­ity. Four times that num­ber were ex­e­cuted for piracy.14"/>
                <para PARENT="Text"/>
                <para PARENT="Text"/>
                <ITEXT CH="14 Pro­Con.org. (2023, Sep­tem­ber 14). The ESPY List: US Ex­e­cu­tions 1608-2002. Pro­Con.org. https://death­penal­ty.pro­con.org/us-ex­e­cu­tions."/>
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FootnoteSample2.sla (64,298 bytes)   

cbradney

2024-09-24 19:57

administrator   ~0051394

Footnotes remain experimental, however, have you tried this issue out in Scribus 1.6.x?

Vonfoto

2024-09-25 00:13

reporter   ~0051396

I had been using Scribus 1.6.2 and switched back to 1.5.8 because the whole "mark" feature was non-functional.

cbradney

2024-09-25 19:10

administrator   ~0051400

You can turn them back on in 1.6.x in the Experimental Features section of Preferences.

Vonfoto

2024-09-25 20:35

reporter   ~0051401

Thank you. I did that, and now I can create footnotes, and they look fine, but the text still disappears when I save and close the file. Bummer

Vonfoto

2024-09-26 16:48

reporter   ~0051402

I tried again in 1.6.2 with a new file, and this time to footnotes stayed in place!
Many thanks for the suggestions and your help.

Vonfoto

2024-09-26 21:31

reporter   ~0051404

I spoke too soon -- the footnote text has disappeared from the latest attempt to make up pages for the book. What is it about saving and closing a file that doesn't save the content of footnote frames?

ale

2024-09-27 08:51

manager   ~0051405

can you provide a file that correctly opens in scribus, and the steps to do so that the text of the footnotes then disappear after saving and reopening the file?

ale

2024-09-27 08:56

manager   ~0051406

i tried to open FootnoteSample.sla with 1.6.2 and i get no footnote text for both footnotes.

... so we might already have a way to reproduce the bug...

Vonfoto

2024-09-27 14:58

reporter   ~0051408

Here is a new file in Scribus 1.6.2 with disappearing footnotes. To make it easier to play with the file, I've appended the material for the notes at the end of the text
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                <ITEXT CH="Hermaphrodites, Berdache, Cacica, and Two Spir­its"/>
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                <ITEXT CH="Flor­ida was founded on cor­rup­tion in the Catholic Church. Young Fer­di­nand and Is­abella, he 17 she 18, and sec­ond cousins, knew their con­san­guin­ity lay just on the wrong side of de­cency. Their han­dlers made a hefty pay­off to Pope Six­tus IV — still called the most cor­rupt Pope ever — and voila! With his boughten bless­ing, by 1469 they were teen-aged man and wife."/>
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                <ITEXT CH="And it was thus in 1478 the fore­see­able fu­ture of gay life in the New World’s Flor­ida penin­sula was set. Torque­mada’s of­fice of Holy Hor­rors — also called the Span­ish In­qui­si­tion — be­gan its reign of ter­ror four­teen years be­fore Christo­pher Colum­bus sailed. King Fer­di­nand and Queen Is­abella — the Span­ish Crown — funded both the Tri­bunal del Santa Ofi­cio de la In­quisi­cion and the Ital­ian ex­plorer’s first quest as all Jews and sodomites were be­ing robbed, then ex­pelled from Granada, un­less they gave up their sor­did and Jew­ish ways for bap­tism. The reign of ter­ror made guilt, con­dem­na­tion and the ex­e­cu­tion of jus­tice a way of life."/>
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                <ITEXT CH="Ex­trav­a­gant ex­pen­di­tures, like an on-go­ing war with Eng­land, de­manded that the Span­ish trea­sury be re­plen­ished and fast. Fer­di­nand and Is­abella would want in re­turn for their largesse large quan­ti­ties of the cur­rency of the day: gold, met­als, jew­els and what­ever else might be prof­itable. The In­qui­si­tion re­ceived Pope Six­tus IV’s im­pri­matur, never mind that one in­qui­si­tion af­ter an­other had been us­ing in­stru­ments of tor­ture since 1252, a use­less se­cret un­less widely known. Dur­ing a 60-year pe­riod be­tween the late 16th and early 17th Cen­turies, the In­qui­si­tion’s Catholic Church would burn 150 male and fe­male sodomites in Spain alone. Con­fis­ca­tion of their prop­erty, too, was a use­ful source of in­come for the tem­po­ral au­thor­i­ties as well as the church."/>
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                <ITEXT CH="On the other side of the At­lantic, Cabeza de Vaca in 1527 be­gan to chron­i­cle the dis­as­trous Nar­vaez ex­pe­di­tion across what be­came the Amer­i­can con­ti­nent. The jour­ney be­gan when the ex­pe­di­tion reached La Flor­ida on April 12, about 35 years af­ter Colum­bus’s first voy­age. Af­ter a 9-year trek from the penin­sula through south­ern North Amer­ica to Mex­ico City, de Vaca got home again, where he wrote the vol­ume that be­came his legacy. Fi­nally find­ing an in­ter­ested printer in 1555, he pub­lished his trav­el­ogue con­tain­ing this mem­ory:"/>
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                <ITEXT CH="Dur­ing the time I was among them I saw some­thing re­pul­sive, namely, a man mar­ried to an­other. Such are im­po­tent and wom­an­ish be­ings, who dress like women and per­form the of­fice of women but use the bow and carry big loads. Among these In­di­ans we saw many of them; they are more ro­bust than the other men, taller, and can bear heavy bur­thens."/>
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                <ITEXT CH="By the time his jour­nal was pub­lished, 28 years af­ter his trip be­gan, nu­mer­ous ex­plor­ers had vis­ited the New World and like de Vaca, their scribes also de­picted these cu­riosi­ties. And they too gen­er­ally de­scribed them as some­thing akin to “re­pul­sive.” And it wasn’t just in Flor­ida. In 1540, Fran­cisco Vasquez Coro­n­ado and scribe Pe­dro de Cas­te­nada were shocked, shocked, to find sodomy in the New World, and that wasn’t the only sex­ual be­hav­ior that alarmed them. In The Nar­ra­tive of the Ex­pe­di­tion of Coro­n­ado, writ­ten about the con­quis­ta­dor’s trip to Ci­bola, Cas­te­nada en­coun­tered the sex lives of the Tahus na­tives in Mex­ico."/>
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                <ITEXT CH="Among them there are men dressed like women who marry other men and serve as their wives. At a great fes­ti­val (the Tahus) con­se­crate the women who wish to live un­mar­ried, with much singing and danc­ing at which all the chiefs of the lo­cal­ity gather and dance naked, and af­ter all have danced with her they put her in a hut that has been­dec­o­rated for this event and the chiefs adorn her with clothes and bracelets of fine turquoises, and then the chiefs go in one by one to lie with her, and the oth­ers who wish, fol­low them. From this time on these women can­not refuse any­one who pays them a cer­tain amount for this. If they take hus­bands, this does not ex­empt them from oblig­ing any­one who pays them …The cus­tom is for the hus­bands to buy the women whom they marry, of their fa­thers and rel­a­tives at a high price and then to take them to a chief, who is con­sid­ered to be a priest, to de­flower them and see if she is a vir­gin; and if she is not, they have to re­turn the whole price, and he can keep her for his wife or not, or let her be con­se­crated, as he chooses. At these times they all get drunk … They are great sodomites and have many wives…"/>
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                <ITEXT CH="Cas­te­nada was no more pleased with the Chichilti­calli na­tives of Mex­ico “.…The peo­ple are of the same race and habits as the Cu­lu­a­ca­nian Tahues. There is much sodomy among them….”"/>
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                <ITEXT CH="But he was pleased with the res­i­dents of Ci­bola: “(The El­ders) like pub­lic criers …They tell them how they are to live, and I be­lieve they give cer­tain com­mand­ments for them to keep, for there is no drunk­en­ness among them nor sodomy nor sac­ri­fices, nei­ther do they eat hu­man flesh nor steal, but they are usu­ally at work.”"/>
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                <ITEXT CH="Other Span­ish ex­plor­ers found com­pa­ra­ble sex­ual prac­tices all over North, Cen­tral and South Amer­ica. The Span­ish law’s def­i­ni­tion of the term “sodomy” com­prised an as­sort­ment of sex acts, from mas­tur­ba­tion to bes­tial­ity and oral in­ter­course. All of them In­qui­si­tion Catholi­cism for­bade, the most se­ri­ous be­ing anal in­ter­course with man, woman or beast. In Eu­rope, sodomy be­tween same-sex part­ners, if dis­cov­ered, had long been pun­ish­able by hang­ing or burn­ing. God de­manded it, the In­qui­si­tion rea­soned; the Holy Bible — un­read­able by the pub­lic at large — said so."/>
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                <ITEXT CH="Early ar­rivals in the Flor­ida penin­sula used terms like “her­maph­ro­dite,” and ‘berdache” which de­scribed na­tive same-sex cou­ples in the 16th through the 19th cen­turies. There were other names in other lan­guages, like the Lakota term winkte, mean­ing “wants to be like a woman, or “nadleeh” in Navajo, or “aayahhk­wew” in Cree. Not a great deal is known to­day about those winkte, thanks in part to re­li­gious and so­cial pro­hi­bi­tions against what came to be called “the abom­i­na­tion not to be named by Chris­tians.”"/>
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                <ITEXT CH="1 The Jour­ney of Al­var Nunez Cabeza de Vaca and his com­pan­ions from Flor­ida to the Pa­cific, 1528-1536. Trans­lated and edited by Alphonse and Fanny Ban­de­lier, Aller­ton Book Com­pany, New York,1922"/>
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                <ITEXT CH="2 Pe­dro de Cas­taneda Na­jera, The Jour­ney of Coro­n­ado, A.S. Barnes &amp; Co. New York, 1904 .pp. 84-85, 87, 94"/>
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FootnoteTest1.sla (28,019 bytes)   

cbradney

2024-09-27 15:36

administrator   ~0051409

Something's weird in that file... all these <0xad> tags... ie, soft hyphens added everywhere.

Vonfoto

2024-09-27 16:07

reporter   ~0051410

I allowed hyphenation, which probably added the soft hyphens

Vonfoto

2024-09-27 16:25

reporter   ~0051411

Here is the same thing, but without hyphenation
FootnoteTest2.sla (28,099 bytes)    
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                <ITEXT CH="Hermaphrodites, Berdache, Cacica, and Two Spirits"/>
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                <ITEXT CH="Florida was founded on corruption in the Catholic Church. Young Ferdinand and Isabella, he 17 she 18, and second cousins, knew their consanguinity lay just on the wrong side of decency. Their handlers made a hefty payoff to Pope Sixtus IV — still called the most corrupt Pope ever — and voila! With his boughten blessing, by 1469 they were teen-aged man and wife."/>
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                <ITEXT CH="And it was thus in 1478 the foreseeable future of gay life in the New World’s Florida peninsula was set. Torquemada’s office of Holy Horrors — also called the Spanish Inquisition — began its reign of terror fourteen years before Christopher Columbus sailed. King Ferdinand and Queen Isabella — the Spanish Crown — funded both the Tribunal del Santa Oficio de la Inquisicion and the Italian explorer’s first quest as all Jews and sodomites were being robbed, then expelled from Granada, unless they gave up their sordid and Jewish ways for baptism. The reign of terror made guilt, condemnation and the execution of justice a way of life."/>
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                <ITEXT CH="Extravagant expenditures, like an on-going war with England, demanded that the Spanish treasury be replenished and fast. Ferdinand and Isabella would want in return for their largesse large quantities of the currency of the day: gold, metals, jewels and whatever else might be profitable. The Inquisition received Pope Sixtus IV’s imprimatur, never mind that one inquisition after another had been using instruments of torture since 1252, a useless secret unless widely known. During a 60-year period between the late 16th and early 17th Centuries, the Inquisition’s Catholic Church would burn 150 male and female sodomites in Spain alone. Confiscation of their property, too, was a useful source of income for the temporal authorities as well as the church."/>
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                <ITEXT CH="On the other side of the Atlantic, Cabeza de Vaca in 1527 began to chronicle the disastrous Narvaez expedition across what became the American continent. The journey began when the expedition reached La Florida on April 12, about 35 years after Columbus’s first voyage. After a 9-year trek from the peninsula through southern North America to Mexico City, de Vaca got home again, where he wrote the volume that became his legacy. Finally finding an interested printer in 1555, he published his travelogue containing this memory:"/>
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                <ITEXT CH="During the time I was among them I saw something repulsive, namely, a man married to another. Such are impotent and womanish beings, who dress like women and perform the office of women but use the bow and carry big loads. Among these Indians we saw many of them; they are more robust than the other men, taller, and can bear heavy burthens."/>
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                <ITEXT CH="By the time his journal was published, 28 years after his trip began, numerous explorers had visited the New World and like de Vaca, their scribes also depicted these curiosities. And they too generally described them as something akin to “repulsive.” And it wasn’t just in Florida. In 1540, Francisco Vasquez Coronado and scribe Pedro de Castenada were shocked, shocked, to find sodomy in the New World, and that wasn’t the only sexual behavior that alarmed them. In The Narrative of the Expedition of Coronado, written about the conquistador’s trip to Cibola, Castenada encountered the sex lives of the Tahus natives in Mexico."/>
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                <ITEXT CH="Among them there are men dressed like women who marry other men and serve as their wives. At a great festival (the Tahus) consecrate the women who wish to live unmarried, with much singing and dancing at which all the chiefs of the locality gather and dance naked, and after all have danced with her they put her in a hut that has been decorated for this event and the chiefs adorn her with clothes and bracelets of fine turquoises, and then the chiefs go in one by one to lie with her, and the others who wish, follow them. From this time on these women cannot refuse anyone who pays them a certain amount for this. If they take husbands, this does not exempt them from obliging anyone who pays them …The custom is for the husbands to buy the women whom they marry, of their fathers and relatives at a high price and then to take them to a chief, who is considered to be a priest, to deflower them and see if she is a virgin; and if she is not, they have to return the whole price, and he can keep her for his wife or not, or let her be consecrated, as he chooses. At these times they all get drunk … They are great sodomites and have many wives…"/>
                <MARK label="NoteMark_Default_3" type="4" FEATURES="inherit superscript"/>
                <ITEXT CH="2"/>
                <para PARENT="Quotation"/>
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                <ITEXT CH="Castenada was no more pleased with the Chichilticalli natives of Mexico “.…The people are of the same race and habits as the Culuacanian Tahues. There is much sodomy among them….”"/>
                <ITEXT FEATURES="inherit superscript" CH="2"/>
                <para PARENT="Text"/>
                <ITEXT CH="But he was pleased with the residents of Cibola: “(The Elders) like public criers …They tell them how they are to live, and I believe they give certain commandments for them to keep, for there is no drunkenness among them nor sodomy nor sacrifices, neither do they eat human flesh nor steal, but they are usually at work.”"/>
                <ITEXT FEATURES="inherit superscript" CH="2"/>
                <para PARENT="Text"/>
                <ITEXT CH="Other Spanish explorers found comparable sexual practices all over North, Central and South America. The Spanish law’s definition of the term “sodomy” comprised an assortment of sex acts, from masturbation to bestiality and oral intercourse. All of them Inquisition Catholicism forbade, the most serious being anal intercourse with man, woman or beast. In Europe, sodomy between same-sex partners, if discovered, had long been punishable by hanging or burning. God demanded it, the Inquisition reasoned; the Holy Bible — unreadable by the public at large — said so."/>
                <para PARENT="Text"/>
                <ITEXT CH="Early arrivals in the Florida peninsula used terms like “hermaphrodite,” and ‘berdache” which described native same-sex couples in the 16th through the 19th centuries. There were other names in other languages, like the Lakota term winkte, meaning “wants to be like a woman, or “nadleeh” in Navajo, or “aayahhkwew” in Cree. Not a great deal is known today about those winkte, thanks in part to religious and social prohibitions against what came to be called “the abomination not to be named by Christians.”"/>
                <para PARENT="Text"/>
                <para PARENT="Text"/>
                <ITEXT CH="1 The Journey of Alvar Nunez Cabeza de Vaca and his companions from Florida to the Pacific, 1528-1536. Translated and edited by Alphonse and Fanny Bandelier, Allerton Book Company, New York,1922"/>
                <para PARENT="Text"/>
                <para PARENT="HalfLine"/>
                <ITEXT CH="2 Pedro de Castaneda Najera, The Journey of Coronado, A.S. Barnes &amp; Co. New York, 1904 .pp. 84-85, 87, 94."/>
                <para PARENT="Text"/>
                <para PARENT="Text"/>
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FootnoteTest2.sla (28,099 bytes)   

Issue History

Date Modified Username Field Change
2024-09-21 20:38 Vonfoto New Issue
2024-09-22 18:02 Vonfoto Note Added: 0051393
2024-09-22 18:02 Vonfoto File Added: FootnoteSample.sla
2024-09-22 18:02 Vonfoto File Added: FootnoteSample2.sla
2024-09-24 19:57 cbradney Note Added: 0051394
2024-09-25 00:13 Vonfoto Note Added: 0051396
2024-09-25 19:10 cbradney Note Added: 0051400
2024-09-25 20:35 Vonfoto Note Added: 0051401
2024-09-26 16:48 Vonfoto Note Added: 0051402
2024-09-26 21:31 Vonfoto Note Added: 0051404
2024-09-27 08:51 ale Note Added: 0051405
2024-09-27 08:56 ale Note Added: 0051406
2024-09-27 14:58 Vonfoto Note Added: 0051408
2024-09-27 14:58 Vonfoto File Added: FootnoteTest1.sla
2024-09-27 15:36 cbradney Note Added: 0051409
2024-09-27 16:07 Vonfoto Note Added: 0051410
2024-09-27 16:25 Vonfoto Note Added: 0051411
2024-09-27 16:25 Vonfoto File Added: FootnoteTest2.sla