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Mechanically-powered quadricycles seem to be a popular possession among the older of the Noitaiva and used daily. These oddly shaped objects take the form of large metal boxes with round rollers attached that seem to make this dihedral locomotive polygon move.
Tribesmen use these mechanically-powered quadricycles for many different purposes, including migrating to different locations at different times of the day, which differs in pattern for each tribesman.
This may be because tribesmen get sick of the temple, convincing them that it is a good idea to leave when they please. This is probably untrue.
All quadricycles also vary in size, color, and shape, showing that the tribesmen want to be different from each other, and possibly shows a higher social status. It seems that the older, more mature tribesmen have the quadricycles and the younger, more immature are forced to migrate in the large community quadricycle.
One theory behind this strange practice is that the younger tribesmen are not yet worthy of the mechanically-powered quadricycle and must wait until they show worthiness by passing a cone-avoiding test.
It has also been found that tribesmen who use the mechanically-powered quadricycles generally are more corpulent than the tribesmen who use a self-propelled two wheeled vehicle.
Some experts believe that the rotund nature of the tribe is connected to the weather and geography. Whether it is raining or sunny, tribesmen take their mechanically-powered quadricycles as if there is a direct fear towards these seemingly non-harmful weather patterns.
However, scientists do not understand why some tribesmen still choose to take their self-propelled, two-wheeled vehicle even amongst the rain or sun. This may be because some tribesmen have more bravery to face the harsh conditions.
Raisbeck Geographic recently observed many tribesmen loitering around the mechanically-powered quadricycles seemingly immediately before sessions of learning start inside the temple. They seem to have no regard for the times of the sessions. Maybe it’s because they don’t have bells.
The Noitaiva people are also habitual with their mechanically-powered quadricycles, using them in their everyday routine, and even becoming co-dependent on them.
Short-term quadricycle storage is also quite the mystery to most scientists studying the tribe. It appears that they leave their mechanically-powered quadricycles out in the harsh conditions, despite the potential harm to them.
While the purpose of the short-term quadricycle storage is not determined, there are a few things that experts have come to conclusions about about this odd space.
There are no designated spots in the short-term quadricycle storage for the tribesmen and their quadricycles, although there are often quarrels about whose spot is whose.
There may be no designated spots for quadricycles because the tribe values equity: they make sure that storing the quadricycles is on a first-come, first-serve basis.
The design of the short-term quadricycle storage is also inconvenient. Tribespeople, elders, and chieftains have to go all of the way around the storage area instead of having the ability to turn their quadricycles around closer to the temple of learning.
Chieftains seem to have put a rule into place that says no tribesmen, elder, or chieftain may turn their mechanically-powered quadricycle so close to the school because of danger to the community quadricycles.
This appears to be because tribesmen that commute to the temple via community quadricycles are more precious to the chieftains than the tribesmen commuting in the mechanical ones, or perhaps because they are simply in such vast numbers.
Mechanically-powered quadricycles and short-term quadricycle storages can only be described as peculiar. Scientists and experts have many things answered, but there are still many things up for debate and still questioned about why the tribesmen idolize these strange mechanically-powered quadricycles.
In the second week of every month, early in the morning there is a great gathering between both young and old. On this uncommon occasion people presumed to be monks, travel to the Noitaiva village. They gather in a strange pit that appears to double as a public execution arena, yet nobody dies.
The monks arrive around the same time as the young, but they are less enthusiastic about the event. We presume that this is because they know what is in store for them…an indefatigable younger with a passion for awkward banter.
Before the procession begins everybody walks through a hallway to pick up food and drinks to awkwardly eat while having a conversation. One of the most common things, a dark, bitter drink, is gathered by even those who choose not to eat.
The fourth caste drinks coffee because it has become part of their diet, as researched by Biologist Hannah Baker, but the first caste seems to drink it to fit in. Many of them “drink it black” in order to establish a false sense of toughness. It’s probably because many of the females drink creamy coffee and the males want to show their masculinity, and drinking something is literally the only way they are able to do that.
For two straight hours, the senile monks appear to put up with the conversation for reasons we know not about. It was first thought that the gathering was held in an execution arena, and because we were sure that the monks would kill the young, the event was dubbed “The Monthly Monk Massacre.”
It was figured that the monks would do this to relieve stress. But alas, further research disproved this theory. Instead, the ritual involves conversation and the attempt of the older to teach, not kill them.
Those involved in the procession gather around tables, which archaeologists found decorated with various flowers and tokens of good bidding. Each table measured to be the same dimensions in radius and height, and further research found that they were even spaced in a specific pattern.
At first we believed that this table pattern may have been aligned with the stars in order to fulfill a religious ritual, however, no evidence of supernatural worship was sighted. We saw a monk down on one knee moving his hands around in an almost frantic manner holding what may have been voodoo strings attached to his shoe.
This practice unarguably showcases the frustration of the monks with their younger counterparts. It is possible that they manipulate these strings for voodoo because they hope the younger are wrenched in horribly uncomfortable pretzel positions. Unfortunately, it doesn’t work.
No evidence of participation of the facsimile gods was observed at these possibly religious congregations, so we were forced to delve deeper into research to find the meaning of these gatherings.
After another month or so of research our scientists found that this gathering was not one to worship gods, but rather a gathering to corroborate a relationship between the monks and tribesmen. Our biologists have deduced this to be a parasitic symbiosis between the monks and tribesman.
The symbiosis is supposed to last the better part of 3 years, starting when the tribesmen enter the 2nd caste, and ending when they move on from their village. However, this is not always the case.
Many times the tribesman or monk voluntarily resigns from their role in the relationship. Either the parasite no longer needs his host, or the host realizes that the parasite actually doesn’t do anything to enhance his life.
Either way, the results are odious. The parasite is left without someone to look up to and without the tender care of a monk there is a low chance of survival for the now abandoned tribesman.
It is a vicious circle of life in which the Noitaiva tribe dwells, and many times the tribesmen are unsure of their future. The parasitic symbiosis is just one example of the hardships that these tribesmen go through on a daily basis. Without the ability to worship their three gods or even just gaze upon their winged flying machines the very members of the tribe may not survive very long.
ociologists working with Raisbeck Geographic have been studying the Noitaiva tribe for long enough to observe a pattern in the behavior of the tribe’s worship. There is a lot of physical evidence and observed behavior that points to the worship and admiration of three different gods. There is an annual pattern the tribesmen seem to follow–some rituals are only tri-annual, while others are daily.
The Noitavia appear to participate in a religion in which they worship three separate gods. These gods are Archimedes (AR-KUH-MEE-DEE-S), who is represented as a large, fiery bird, Newton (NOO-TUH-N), who is represented by a skunk, and a strange, nameless black and white bird that they seem to believe is on fire.
While the entire tribe worships Archimedes, only certain clans worship Newton and the burning puffin. The clan of the metal war machines worships Newton, while the clan of rapid argument worships the smouldering raven. This is interesting, because while each of the other clans sport a god, the clan of tinkering appears to practice a sort of atheism.
Lead Sociologist with Raisbeck Geographic, Frederick Notwen, was extremely surprised when he found a statue that appears to depict one of the tribesmen’s three main gods, ignited zebra bird.
“Despite what the name suggests, it is not actually on fire,” said Notwen. “Why the tribesmen call him this despite his true appearance, we may never know. We think that they do this to make him appear or sound more intimidating to clans from tribes outside theirs, despite his cute and cuddly appearance.”
On a daily basis, around midday, there is a sacrifice to the gods. Many tribesmen trade currency of sorts for food provided by the feeding grounds, and after consuming ⅔ of this food, they sacrifice the other ⅓ of their meal into a bin of collection that goes to the gods.
After digging through the bins of sacrifice, Notwen was surprised with what they found.
“We ran some tests on the nutritional value of the food, it wasn’t even kind of nutritious,” said Notwen. “When we had our intern taste it, he said it was like cardboard. This appears to have no actual value to the gods: it’s just a gesture that pleases them.”
In a much larger, tri-annual worshiping ceremony called spirit week, tribesmen wear traditional Noitaivan clothing and warpaint. The warpaint and ensemble change from day to day during this week of worship, however, it seems to follow a common idea. Tribesmen often spend large amounts of time interacting with Archimedes during this time. Sociologist Payton Madson investigated further into this topic.
There are many seemingly random events throughout the week. Many rituals are performed, largely involving food consumed in copious amounts. There are also ceremonies in which tribesmen are put into a pit and made fun of, like a circus animal in a cage. The timing of this coincides with the times gods can look upon the tribesmen from the heavens.
Tribesmen believe that these actions during the grand weeks of worship will earn them honor with the gods. Oftentimes the god Archimedes will bless the tribesmen who are most involved with these ceremonies by embracing the tribesmen in a ceremonial clasping of hands or arms. Tribesmen often duplicate this ceremonies as what might be a sign of respect to the gods, and a sign of respect among each other.
During weeks of worship, Archimedes is most often found near the feeding grounds. It is rumored that Archimedes descends among the tribe near the chamber of enlightenment belonging to Elder Fitz. However, Newton is found more sporadically near the war machine room and with his clan. The smoking toucan is rarely seen in the temple of learning, though it is said that tribesmen from his clan can channel his spirit while engaging in tribal battles.
“It’s amazing that the minor gods [the fiery dodo and Newton] are able to go from the temple of learning even though the Noitaiva’s major god [Archimedes] can’t,” said Notwen. “It’s probably because the tribesman trapped him in the temple so he will stay where they can worship him.”
Raisbeck Geographic has taken an in-depth look into the mating rituals of the tribesmen and what traditions they have in regards to courtship and reproduction.
Despite the surplus of males, due to the ancient battle among the females of the tribe, as investigated by Biologist Vincent Pierce, many females in the tribe refuse to mate. In fact, many females seem to be romantically committed to each other instead of with men. The same trend has been observed in the males of the tribe, who display seemingly sensual gestures towards each other, followed by the ritual saying of the phrase “noh-oh-moh.” I began my studies by embracing one of the male members of the tribe in one of these social gestures, and the tribesmen welcomed me into their society with their tribal-brethren term “bruh.”
Additionally, the ritual painting of female faces seems to have little to no correlation with the willingness to copulate, despite previous suspicions. It does seem that the younger members of the tribe are not as well versed in the technical skill of this painting. When I attempted to point this out to one of the individuals, she seemed to become upset with me, and her paintings began to run and smear.
One of the questions raised in our encounters has been the significance of the term “bay.” It is possible that the use of the term signifies the sexual orientation of the user of the word. It has been noted that females of the tribe refer to each other by this term in a very wide and varied way. In addition, females appear to be closely romantically involved. These interpersonal relationships do not seem to be monogamous, as females will usually act romantically towards a group of about five to ten girls, which they refer to as their “skwad.”
We postulate that these “skwads” of females are mating groups, whose goal is to prey upon the weak and separated males that cower from the more dominant females.
Based on my observations, I believe in this culture that kissing is some form of non-verbal communication with no patterns to whom they engage in the face-eating with. I observed a pair engaging in what seemed to be a philosophical inquiry one morning.
To further investigate into this hidden language, I approached a female to engage in this type of dialogue. She accepted, and while our exchange was brief, I do believe I was able to discern a glimpse of grammar.
Building on my discoveries, I attempted to join one of the vehement philosophical debates I witnessed between one of the older tribesmen and a younger female, as seems to be the usual case. In this effort, I was met with severe hostility, and I now believe that this form of communication to be a very private one, which cannot be interrupted.
By disguising myself as a native, I was able to further study this language by courting one of the red caste females, who seemed eager to commence in an allegorical debate. Through our unspoken discussions, I believe that I have begun to put together a vocabulary and a rough set of conjugation forms.
It appears that after the males and females of the Noitaiva commence their courtships, they progress to a point of mating, which seems to take place in the outside area inside the quadracycles. These sexual relations seem to be more as a recreational sort of activity than for reproductive purposes.
I was able to get very near one of these partitions in my studies, and I was able to very carefully document the course of the encounter. In my future expeditions, I hope to be able to participate first-hand in a recreational match such as this. Hopefully, I will be able to compare our two societies’ procedures and traditions regarding mating.
Editor’s Note: Mr. Hendrickson’s actions and interactions with the Noitaiva females are blatant violations of the anthropological code of conduct. We do not condone these actions and have reprimanded Mr. Hendrickson by removing him from the Raisbeck Geographic staff. The incidents among Q13 Fox remind us that direct contact with these native peoples can be dangerous to their society and our researches, potentially compromising the entire investigation. Despite these controversies, we have elected to publish Mr. Hendrickson’s findings, as they still promote intellectual discourse in regards to the Noitaiva.
Upon observing the Noitiava, lead researchers observed many special tribal events. Out of all such events, the natives appeared to be the most excited about their tri-annual spiritual gatherings.
Large herds of these Noitaiva are known to gather on specified days to worship a higher power. Nearly all the tribesmen and women will gather in an arena they call “the pit,” due to its deep cavernous appearance.
The elders, chieftains, and a few selected tribesmen lead the gathering. These selected leaders are called the ASB, and they direct the gathering because they are the prime combination of divinity and tribal community.
These gatherings are loud and have constantly created verbal altercations between the social classes, as they tend create a superiority competition consisting of screaming, stomping, and using the tribal air horn to be the loudest caste.
At times, these large spiritual gatherings would bring chieftains from other regions to spread their knowledge and wisdom of foreign lands and or events. The Noitaiva are a young tribe still acquiring knowledge from the visitors, whom they bestow with generous gifts like a shirt.
During most of the spiritual gatherings of the Noitaiva, it seems that the structure of the pit encourages castes to engage in verbal assaults toward fellow tribesmen from other castes. Another conflict created is the ritual sacrifice of tribesmen from each caste.
Though not much is known about these gatherings, the sacrifices happen about once each trimester, as a part of some sort of gift of worship. Competitors are selected from each caste, or volunteer as tributes, to engage in one-on-one combat or blind catacomb runs.
The unselected tribesmen are able to gaze down upon such battles from their feeding grounds and cheer for their caste’s sacrifice.
Those being sacrificed were most devoted to the winged flying machines they praised so intently and see this task as a duty to the gods.
Each caste of tribesman would dress in special colors that they believe would give them powers from the gods. They represent their caste and hope to gain the favor of the heavens and the “Spirit” to win the “Spirit Competitions.”
Though roughly translated, the phrase “a sea of red” is commonly chanted by the third caste. After further research the phrase has now been decoded to be a story of a plague, and in wearing the red, it would bring good fortune from the gods and safety.
The third castes believes themselves to be a more superior caste, but the other castes acknowledge that they are full of themselves. After further research the third caste is now thought to have cannibalistic tendencies.
On rare occasions, the tribe’s elders would be forced out into the sacrifice. At such times, this brought loud praise and screams from the tribesmen, as elders had the tendency to be the victors and the crowd favorite.
These gatherings are one of the most popular days of worship. One ritual was the powdered puff challenge, in which the elders and selected tribesmen were forced to place many puffs in their mouths and chant to the phoenix god, Archimedes.
These spiritual tests were enacted for the hope for a good harvest, or point out the problems of gluttony. It is believed that all of these testaments of the tribe’s will during these spiritual assemblies had a deeper meaning.
Even though the most prominent and celebrated spiritual assemblies were that of intense worship, there were also many other subjects that the Noitaiva partake in. One of these is the gathering for the recognition of the tribesmen of the season.
These tribesmen are selected based on their merit and how the gods view them. Those who have the most affection from the gods are closer to the them, and therefore are selected.
The selected were experts in nearly all of their fields of study. They are placed in the pit where they are all praised for their devotion to the tribe, their academics, and their gods.
Though this happens four times in the year, it is still considered one of the more special events for the tribesmen.
The gathering was very important to the fourth castes, for they have survived a plague that has been rumoured to have claimed countless members of the tribes. “Senioritis” is an awful plague that takes the members of the fourth caste to near-comatosed states, leaving them unable to work.
One of the most fascinating tribal assemblies is that of the “Monk Breakfast.” These monks would select a tribesman and spread their practice and ways of worship.
The monks, each specialized in a very skilled practice, would attempt to teach the tribesman. This ritual has been in the Noitaiva tribes for generations, but the Noitaiva often appear unteachable.
From further research of the tribe, it appears that the tribesmen would later take over the monks’ job one day praying-mantis style and continue the endless cycle.
After constant monitoring and observation of the Noitaiva people for months on end, our researchers have noted how they seem to enter their Temple of Learning for a certain time period and remain there for approximately seven hours
Being proud and organized people, the Noitaiva people live out their days in what is believed to be an ancient tradition to praise their gods at the temple, based on the repetitive nature of this ritual.
In the temple, the routine is continued by separating the hours into Sessions of Education, where Elders bestow ancient knowledge upon the younger tribal members through the usage of memory boxes, which help them carry out their traditions for later generations.
Also, the Noitaiva tribe seem to adhere to this schedule without any aid of sunlight or bell tolls to mark the end of these lessons. Even though these teachings were believed to be for the entertainment of the younger tribal people, further study has confirmed that this is not so.
Based upon the lack of vigor in the facial expressions and the long periods of droning by the elders, it is mainly assumed that this is a severe form of torture that is used to mold the tribal members. Another theory persists that the younger tribe members practice their meditation skills while attempting to ignore the elders’ attempts to distract them.
Despite the lack of enjoyment in the youth and even some of the elders, it seems like the Noitaiva tribe follows this routine as part of a mandatory spiritual ritual, in order to worship their gods and attain enlightenment one day.
Once the ritual is completed by the entire tribe, they seem to flee the premises in fear of staying in the confines of the Temple of Learning past the fall of darkness, seemingly worshiping the sky and light in connection with their all-powerful phoenix god, Archimedes. To read more about religion, refer to Sociologist Robyn McLuen’s article.
Though the people of the Noitaiva congregate collectively at the temple for a portion of the day and cooperatively work and interact together, the remainder of the day is spent at their respective dwellings spread throughout their tribal land.
Journeying from sometimes far and distant and locations, most tribal members make this trip beginning in the earliest hours in the morning and returning in the late hours of night. However, some tinkering clan members seem to deviate from this system and stay until the late hours of night, apparently unafraid of its shadowy abyss that most of the tribe seems to fear. These warriors brave the darkness head on and continue to work on their mechanical constructions until completed.
This unprecedented order is simply astounding for a primitive culture to carry out an organized routine for days on end without fail. However, this migration is not made daily, as previously thought.
During a week, they spend what is apparently five days of the week migrating back and forth from the Temple of Learning back to their dwellings, but the remaining two days are spent mainly at their homes or elsewhere.
Based upon evidence of wild festivities discovered by our research teams, this time is normally for their own vigorous pleasure and relaxation, leaving the tribe members tired and despondent.
Additionally, the entire Noitaiva tribe will spend sometimes three or four days in their dwellings, for some reason not taking their long and perilous journeys in lieu of staying at home and delaying their duties. Emphasis on delaying.
Even more peculiar, during two separate occasions after the winter solstice and midway through spring, they will spend a week or more avoiding their temple.
Both traditions seemed to be linked to an avoidance of the worship, as a sort of spiritual hiatus, yet these breaks are not long-lasting. As soon as the Noitaiva tribe returns from the depths of their dwellings in the wild, the Sessions of Education continue once again.
However, the largest anomaly occurs for the entirety of the warm season, which last for over two months, that seems to be free from work, stress, and more. Also, this seems to usher in new tribal members as part of a coming of age ceremony while the oldest social class reaches maturation and departs for the afterlife.
While researchers may never fully understand this spiritual schedule or its irregularities, many scientists agree that the Noitaiva tribe seems to function in this manner to endure this severe mental conditioning for as little as possible.
In the Raisbeck Geographic’s recent expedition into the tribe of Noitava, anthropologists took an in-depth look at how tribesmen spend their time. Over the last few months, they observed the daily gridlock battles between two extreme camps–those who use it wisely and those who waste it.
In this society, elders have always educated their youth with this strange STEM method, which is more formally know as an acronym for “Strangely Taking Extra Measures.” This method helps the many youth who require being more intensely trained.
This is clearly apparent with the lack of facilities to exercise. While obesity may be on the incline in this society, innovation and creativity are encouraged with “sports of the mind,” and state of the art magical tablets.
With all the technology and resources available at a tribesmen disposal, there is a bewildering scenario where there can be more creativity, more effort, more technical resourcefulness, more planning, more freedom, and more power for good than ever before, but at the same time the more laziness and room to screw around. Perhaps improvement can often seem like an illusion. For the tribesmen of this age, technology can be a bit of a doubled-edged sword.
Anthropologists have observed the creation of small, temporary communes or partnerships within each caste to varying effects. Tribesmen have to work together on “projects,” or feats of strength to prove their worth to their gods, but with varying levels of faith within the caste system, a subdivision emerges.
According to observations that have been gathered, the devout ones appear to be primarily female. To gain the favor of both gods and elders, they emphasize efficiency and productivity above all else. The elders point out the devout as exemplars for “staying on task” and finishing work on time.
These religious fanatics puts themselves at risk by investing the most to a project or feat of strength. Their act of selflessness for the group could be seen as an enforcement of power and strength as they seem to relish the fact that people need and rely on them. They go out of their way to make it clear that they did most or all the work.
On the other side, there is the the group anthropologists call the apostates. This subdivision is mostly associated with males of the tribe. They are disillusioned people, who have little motivation to work hard and stay focused.
There are varying theories on why tribesmen do not feel like working hard. One theory researchers have looked into is mental illness. Brain damage is the first thing that anthropologists considered. This would easily explain why some of the tribesmen act with the mental capacity of a child to ruin their own lives.
Instead of producing wonders for the betterment of society, some spend hours upon hours training to be gaming extraordinaires. Because its hard to compete against zealots, apostates instead compete against each other to prove dominance over other lesser members of their group. From their ranked hierarchy, researchers can only assume they are competing for access to smug bragging rights, limited resources, or quite possibly mating opportunities.
Within the black caste, evidence from medical experts shows that some of the tribesmen are suffering from another disease. They appear to be in the late stages of a severe, terminal mental disease called “senioritis.” Members of the other castes could also be suffering from the early stages of this disease. As of now, there is not enough evidence to substantiate this theory, but it could very well be true.
It has been noted that some elders allow tribesmen to choose their own groups and elect their own leaders, but others use random selection, leading to mixed results. When coalition comunes or partnerships are formed between the two, conflict emerges and the politics begin.
These apostates are often chastised by the devout for their laziness and their tendency to procrastinate. The devout want to get things, but others argue about the urgency of the matter if their “project,” is not due anytime soon or they insist that they don’t feel like working. This is often where the shouting or yelling begins.
When it gets serious or no compromise can be made, elders often have to intervene as arbitraters. They seem to have an impromptu sort of trial, but anthropologists note that neither side is represented by a lawyer who can point out their rights.
If one speaks to elders or zealots, one can make the easy case that laziness is vice that must be stomped out. A man once said that the great should not be constrained by the small or in this case apostates.
However, progress has often been driven by lazy people looking to avoid work. This doesn’t mean that there is only room for devout hardworking people. At the same time, that doesn’t excuse tribesmen from doing nothing. For this day and age, apostates just have to be clever enough to find that easier (or lazy) way of accomplishing what needs to be done.
Our researchers have been studying strange flying machines that soar like birds across the Noitivian skies. We caught up with the research team as they followed one of the Notivians to the nesting spot of the machines.
They did their best to remain hidden, bobbing and weaving amongst the alien pillars that hold up the structure, they explain their experiences with us. A native left the metal habitat and made their way to what looked like a meeting spot of metal, bird-like machines.
The metal contraptions feature talon-like supports and what appear to be spinning beaks, possibly used for defensive purposes. By observing one of the machines while being repaired, it can be seen that they have what resemble a skeleton and even a heart that devours and pumps fuel.
He hopped into the death trap and started the engine. It roared like a lion and appeared to come to life. Electronics in the enclosure lit up and the young controller of the machine greeted a fellow native who appears to be some kind of elder or trainer.
They gazed at lines and symbols etched into maps, which suggested a battle plan for attacking another civilization.
While another tribesman made final checks to the machine, the other began talking to himself, mentioning words that are unfamiliar to the local language such as “Alpha, Bravo, and Charlie.”
These strange variants of their language are a way to impress other tribesmen; a form of competition to show tongue agility and precision.
They made their way to the lighted strip of asphalt and throttled up, the machine rapidly accelerated and jumped off the ground as if having a hatred toward the ground, then soared into the afternoon sun.
The mystery of the winged flying machines continues to baffle scientists and researchers. Investigators are asking questions of where they came from, why these machines are even here, and why (some of) the Notivians have such an intense addiction do them
Many researchers have concluded that these machines are actually ancient descendants of the blazing phoenix god by the locals, which may suggest that the machines meet on these large expanses of land to mate.
Other theories suggest that the winged vehicles are actually gifts from one of their gods, Archimedes, who, like other birds, has been recently been seen running into a glass door.
To fully understand the fascination, one must look to the past for answers. This is exactly what Raisbeck Geographic investigators did.
The machines can be seen performing tasks that would be impossible for any other vehicle of their society. However, through the process of advancement of the winged vehicles, mishaps have occurred.
Some tribesmen record their experiences from behind the windshield, and by viewing these videos, it can truly be seen just why they execute these insane stunts. It is possible that flying is a sign of status in their culture in an effort to belittle fellow Noitivians.
As a rookie controller was preparing to land, he lowered the talons, slowed the heart and lined up to strike the lighted strip of asphalt. Again, he was seen talking to himself with the advanced language.
“Alpha Hotel, Foxtrot.” When translated, this precise order of words forms a sentence which states “the alpha of a temporary homestead has been attacked by a fox.” This is extremely unfortunate and has absolutely nothing to do with flying.
However, despite the horror of a fellow native being attacked by a fox, the controller kept his composure and kept flying.
As he approached the ground, he gently pulled back on the controls and the talons grasped the ground, and the machine was then steered to its parking spot. These mysteries surrounding winged flying machines continue to be pursued by investigators.
For two years Raisbeck Geographic researchers have speculated over the development of the natives, but with new in-depth studies fascinating information has come into light. As our researchers observe these strange and backward people, development over time spent in the tribe becomes more and more apparent.
The youngest tribesmen are, for the most part, loud and obnoxious amongst themselves, but shy and awkward in the presence of older tribesmen. They have difficulty communicating with older tribesmen and elders, and often huddle in groups like penguins to avoid confrontation.
Excited by their new environment, the youth show strange behavior, such as radical introversion or even unexpected outgoingness. The latter is often expressed in futile attempts to socialize with their older counterparts, occasionally even the threatening females.
Thorough studies on these young tribesmen showed tendencies to get lost and disoriented in their new environments. Biologists have concluded that this is due to their young brains not being fully developed.
The claim that the younger tribesmen have underdeveloped brains may also account for their inability to recognize social status. While the older tribesmen have no trouble in understanding that their younger relatives are at the bottom of the pack, the youngest tribesmen seem to have no understanding of social order.
They can be paralleled to the impotent child of modern society: they believe they have actual influence over the people around them, when in reality the people around just appease them in an attempt to get them to stop talking.
As the first castes grow older, the once shy and quiet tribesmen appear to lose a degree of social anxiety, to the expense of everyone else. Rather than displaying shyness with flashes of confidence, they become entirely full of themselves.
The second-stage tribesmen gain a powerful ability: the ability to operate mechanical-powered quadricycles. This development is what many researchers agree contributes to their sense of superiority and specialness.
In their next stage of development, the tribesmen become less obnoxious, but more dependent on coffee and other powerful energy-boosting narcotics. The explanation for their heightened dependence on these drugs is that they become more caught up with their demanding sessions of learning and ever-present “home-wurk.”
Towards the end of the third caste the tribesmen exhibit wild behavior. They cut back on sleep and sociality and use their extra time to operate their boxes of light in close proximity to large, open books. This is a ritual the tribespeople have been heard to call studying, an exercise in devotion to their academics and gods.
This ritual is very important to the third caste’s tribesmen because, like practicing a religion, it defines whether or not they will make a transition into their afterlife, and even what type of afterlife they will go into.
The final development of the tribesmen sees them become more relaxed, but experience a spike in confidence. Under the realization that they are close to their final migration, they once again show unity unseen since their arrival at the tribe.
Unfortunately for the younger tribesmen, the lack of caring displayed by the oldest tribesmen manifests itself in their speaking their minds more frequently. The consensus among biologists is that once they realize they’re on their way out, they lose a filter on what they say and do.
This crippling disease is known as “Senioritis” and can even infect those in the lower castes if the fourth caste isn’t careful–there is a correlation between those who swap saliva with the fourth caste and those who catch it, so it must be contagious.
The mental and physical changes undergone by the tribesmen is confusing and often inexplicable. Although they develop vastly through the years, each of the tribesmen goes through similar stages in pursuit of happiness, holiness, and the afterlife.
Walking by the dark, concrete balcony, there is an eerie feeling that comes over you.
This could just be the legend of the balcony messing with your mind and yet still you want nothing more than to walk through those large ominous and mysterious barriers.
Looking through the glass doors, the sun shines in just a way to catch your own reflection. Should you enter and face what was locked away forever, or muster the common sense to walk away?
Then there’s the infamous fourth floor. Archaeologists don’t actually know what the fourth floor of the temple of learning holds, as no one has ever dared to enter. Even the researchers from other temple dig sites have had no luck in producing any new evidence regarding what the fourth floor holds.
The tribe didn’t have much record of the fourth floor either, however. Only myths and legends have been told of the fourth floor. The chieftains were the only ones to have the knowledge of what the mysterious plane forholds.
The fourth floor was built along with the temple. Some say the elders sent the tribespeople there for initiation, but most never returned.
The tribespeople were known to speak rumors of the fourth floor, but no prevalent evidence was really certain. It is known that in ancient texts, the elders were the only ones permitted onto the fourth floor and balconies.
Once there was even an adventurous explorer, who thought it fell upon himself to gather the courage and sneak beyond the veil of floors 1-3. Evidence shows that the explorer brought a notepad, a camera, and a recording device. He is said to have never returned.
Some say his tools that he brought along still remain in the unforgiving land of the fourth floor, but nevertheless, nobody has taken it upon themselves to venture ever into the darkness, with the looming notion that they may never return.
Certainly only one conclusion can be drawn about this realm, and that is that it is the home of the gods themselves, reaching closest to the sky.
The balconies are no different. However, these monuments to the sun god clearly were meant to be accessed exclusively by the elders because they were to be the only ones praising the sun god from that distance.
In a sense, they were trying to get closer to the sun god by building higher. They thought it was easier to contact the sun god if they propelled themselves closer to the skies.
More is known of the balconies than of the 4th floor. But little is known of what will happen if someone not worthy or of chieftain status enters the forbidden worshipping grounds.
The only recorded evidence of the tribesmen entering the forbidden balconies is that of a tribesmen who entered during the early construction of the temple of learning.
Why the tribesmen were never allowed into these places, we may never know. But we do know without a doubt that they exist and if any of the rumors provided by the historical evidence turn out to be true, then the temple of learning will be shrouded in even more mystery and history.
For now, however, these puzzling places in the temple of learning will remain untouched by human hand.