input: In 1964, after a season of summer stock with the Belfry Players in Wisconsin, Ford traveled to Los Angeles to apply for a job in radio voice-overs. He did not get it, but stayed in California and eventually signed a $150-a-week contract with Columbia Pictures' New Talent program, playing bit roles in films. His first known role was an uncredited one as a bellhop in Dead Heat on a Merry-Go-Round (1966). There is little record of his non-speaking roles (or "extra" work) in film. Ford was at the bottom of the hiring list, having offended producer Jerry Tokovsky after he played a bellboy in the feature. He was told by Tokovsky that when actor Tony Curtis delivered a bag of groceries, he did it like a movie star; Ford felt his job was to act like a bellboy. Ford managed to secure other roles in movies, such as A Time for Killing (The Long Ride Home), starring Glenn Ford; George Hamilton; and Inger Stevens. His speaking roles continued next with Luv (1967), though he was still uncredited. He was finally credited as "Harrison J. Ford" in the 1967 Western film A Time for Killing, but the "J" did not stand for anything, since he has no middle name. It was added to avoid confusion with a silent film actor named Harrison Ford, who appeared in more than 80 films between 1915 and 1932 and died in 1957. Ford later said that he was unaware of the existence of the earlier actor until he came upon a star with his own name on the Hollywood Walk of Fame. Ford soon dropped the "J" and worked for Universal Studios, playing minor roles in many television series throughout the late 1960s and early 1970s, including Gunsmoke, Ironside, The Virginian, The F.B.I., Love, American Style, and Kung Fu. He appeared in the western Journey to Shiloh (1968) and had an uncredited, non-speaking role in Michelangelo Antonioni's 1970 film Zabriskie Point as an arrested student protester. Not happy with the roles being offered to him, Ford became a self-taught professional carpenter to support his then-wife and two young sons. Casting director and fledgling producer Fred Roos championed the young Ford and secured him an audition with George Lucas for the role of Bob Falfa, which Ford went on to play in American Graffiti (1973). Ford's relationship with Lucas would profoundly affect his career later on. After director Francis Ford Coppola's film The Godfather was a success, he hired Ford to expand his office and gave him small roles in his next two films, The Conversation (1974) and Apocalypse Now (1979); in the latter film he played an army officer named "G. Lucas".

Answer this question "What happened after he returned to Los Angeles?"
output: signed a $150-a-week contract with Columbia Pictures' New Talent program, playing bit roles in films.

Problem: Background: Edward Sapir (; January 26, 1884 - February 4, 1939) was an American anthropologist-linguist, who is widely considered to be one of the most important figures in the early development of the discipline of linguistics. Sapir was born in German Pomerania; his parents emigrated to United States of America when he was a child. He studied Germanic linguistics at Columbia, where he came under the influence of Franz Boas who inspired him to work on Native American languages.
Context: As director of the Anthropological division of the Geological Survey of Canada, Sapir embarked on a project to document the Indigenous cultures and languages of Canada. His first fieldwork took him to Vancouver Island to work on the Nootka language. Apart from Sapir the division had two other staff members, Marius Barbeau and Harlan I. Smith. Sapir insisted that the discipline of linguistics was of integral importance for ethnographic description, arguing that just as nobody would dream of discussing the history of the Catholic Church without knowing Latin or study German folksongs without knowing German, so it made little sense to approach the study of Indigenous folklore without knowledge of the indigenous languages. At this point the only Canadian first nation languages that were well known were Kwakiutl, described by Boas, Tshimshian and Haida. Sapir explicitly used the standard of documentation of European languages, to argue that the amassing knowledge of indigenous languages was of paramount importance. By introducing the high standards of Boasian anthropology, Sapir incited antagonism from those amateur ethnologists who felt that they had contributed important work. Unsatisfied with efforts by amateur and governmental anthropologists, Sapir worked to introduce an academic program of anthropology at one of the major universities, in order to professionalize the discipline. Sapir enlisted the assistance of fellow Boasians: Frank Speck, Paul Radin and Alexander Goldenweiser, who with Barbeau worked on the people's of the Eastern Woodlands: the Ojibwa, the Iroquois, the Huron and the Wyandot. Sapir initiated work on the Athabascan languages of the Mackenzie valley and the Yukon, but it proved too difficult to find adequate assistance, and he concentrated mainly on Nootka and the languages of the North West Coast. During his time in Canada, together with Speck, Sapir also acted as an advocate for Indigenous rights, arguing publicly for introduction of better medical care for Indigenous communities, and assisting the Six Nation Iroquois in trying to recover eleven wampum belts that had been stolen from the reservation and were on display in the museum of the University of Pennsylvania. (The belts were finally returned to the Iroquois in 1988.) He also argued for the reversal of a Canadian law prohibiting the Potlatch ceremony of the West Coast tribes.
Question: How did the project turn out?
Answer: His first fieldwork took him to Vancouver Island to work on the Nootka language.

Question: Ibn Jubayr (1 September 1145 -29 November 1217; Arabic: bn jbyr), also written Ibn Jubair, Ibn Jobair, and Ibn Djubayr, was an Arab geographer, traveller and poet from al-Andalus. His travel chronicle describes the pilgrimage he made to Mecca from 1183 to 1185, in the years preceding the Third Crusade.

Ibn Jubayr also travelled to Medina, Mecca, Damascus, Mosul, Acre and Baghdad at Basra he saw how Indian timber was carefully used to make Lateen sail ships, returning in 1185 by way of Sicily. His path was not without troubles, including a shipwreck. On both occasions he travelled on Genoese ships. Frequently quoted is Jubayr's famous description of Muslims prospering under the Christian crusader Kingdom of Jerusalem: We moved from Tibnin - may God destroy it - at daybreak on Monday. Our way lay through continuous farms and ordered settlements, whose inhabitants were all Muslims, living comfortably within the Franks... They surrender half their crops to the Franks at harvest time, and pay as well a poll-tax of one dinar and five qirat for each person. Other than that they are not interfered with, save for a light tax on the fruit of their trees. The houses and all their effects are left to their full possession. All the coastal cities occupied by the Franks are managed in this fashion, their rural districts, the villages and farms, belong to the Muslims. But their hearts have been seduced, for they observe how unlike them in ease and comfort are their brethren in the Muslim regions under their (Muslim) governors. This is one of the misfortunes afflicting the Muslims. The Muslim community bewails the injustice of the landlord of its own faith, and applauds the conduct of its opponent and enemy, the Frankish landlord, and is accustomed to justice from him. Jubayr travelled to the East on two further occasions (1189-1191 and 1217), without leaving any account. He died on the 29 November 1217 in Alexandria during the second of these trips.

Using a quote from the above article, answer the following question: where was he shipwrecked?
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Answer:
Genoese ships.