wanyu/IteraTeR_full_sent huggingface dataset:
Original:  Perry cautioned that when Hearne traveled though the sub-arctic in 1768–1772, the Chipewyan had been trading with the Hudson's Bay Company directly since 1717 , and indirectly via the Cree for at least the last 90 years, so the life-styles he observed among the Chipewyan had been altered by the fur trade , and in no way can be considered a pre-contact life style.
Revised:  Perry cautioned that when Hearne traveled though the sub-arctic in 1768–1772, the Chipewyan had been trading with the Hudson's Bay Company directly since 1717 , and indirectly via the Cree for at least the last 90 years, so the lifestyles he observed among the Chipewyan had been altered by the fur trade , and in no way can be considered a pre-contact life style.
Edit intent: fluency
Original:  Perry cautioned that when Hearne traveled though the sub-arctic in 1768–1772, the Chipewyan had been trading with the Hudson's Bay Company directly since 1717 , and indirectly via the Cree for at least the last 90 years, so the life-styles he observed among the Chipewyan had been altered by the fur trade , and in no way can be considered a pre-contact life style.
Revised:  Perry cautioned that when Hearne traveled though the sub-arctic in 1768–1772, the Chipewyan had been trading with the Hudson's Bay Company directly since 1717 , and indirectly via the Cree for at least the last 90 years, so the life-styles he observed among the Chipewyan had been altered by the fur trade and cannot be considered a pre-contact life style.
Edit intent: clarity
Original:  There were specific taboos against taking the skins of unhealthy deer. But the lucrative deerskin trade prompted hunters to act past the point of restraint they had operated under before. The hunting economy collapsed due to the scarcity of deer as they were over-hunted and lost their lands to white settlers. Due to the decline of deer populations, and the governmental pressure to switch to the colonists' way of life, animal husbandry replaced deer hunting both as an income and in the diet.
Edit intent: coherence
Original: %DIFDELCMD < %DIFDELCMD < %%% Rum was first introduced in the early 1700s as a trading item, and quickly became an inelastic good. While Native Americans were for the most part acted conservatively in trading deals, they consumed a surplus of alcohol. Traders used rum to help form partnerships.
Revised: %DIFDELCMD < %DIFDELCMD < %%% 
Edit intent: coherence
Original:  Rum had a significant effect on the social behavior of Native Americans. Under the influence of rum, the younger generation did not obey the elders of the tribe, and became involved with more skirmishes with other tribes and white settlers. Rum also disrupted the amount of time the younger generation of males spent on labor. Alcohol was one of the goods provided on credit, and led to a debt trap for many Native Americans. Native Americans did not know how to distill alcohol, and thus were driven to trade for it.
Edit intent: coherence
Original: %DIFDELCMD < %DIFDELCMD < %%% Native Americans had become dependent on manufactured goods such as guns and domesticated animals, and lost much of their traditional practices. With the new cattle herds roaming the hunting lands, and a greater emphasis on farming due to the invention of the Cotton Gin, Native Americans struggled to maintain their place in the economy. An inequality gap had appeared in the tribes, as some hunters were more successful than others.
Revised: %DIFDELCMD < %DIFDELCMD < %%% 
Edit intent: coherence
Original:  Still, the creditors treated an individual's debt as debt of the whole tribe, and used several strategies to keep the Native Americans in debt. Traders would rig the weighing system that determined the value of the deerskins in their favor, cut measurement tools to devalue the deerskin, and would tamper with the manufactured goods to decrease their worth, such as watering down the alcohol they traded. To satisfy the need for deerskins, many males of the tribes abandoned their traditional seasonal roles and became full-time traders. When the deerskin trade collapsed, Native Americans found themselves dependent on manufactured goods, and could not return to the old ways due to lost knowledge.
Edit intent: coherence
Original:  Gwich'in When fur traders first contacted the Gwich'in in 1810 when they founded Fort Good Hope on the Mackenzie river , accounts describe a more or less egalitarian society, but the impact of the fur trade lowered the status of Gwich'in women.
Revised:  Gwich'in When fur traders first contacted the Gwich'in in 1810 when they founded Fort Good Hope on the Mackenzie River , accounts describe a more or less egalitarian society, but the impact of the fur trade lowered the status of Gwich'in women.
Edit intent: fluency
Original:  The Ojibwe, like other First Nations, always believed that animals willingly allowed themselves to be killed , and that if a hunter failed to give thanks to the animal world, then the animals would be less "giving" the next time around.
Revised:  The Ojibwe, like other First Nations, believed that animals willingly allowed themselves to be killed , and that if a hunter failed to give thanks to the animal world, then the animals would be less "giving" the next time around.
Edit intent: coherence
Original:  The Ojibwe, like other First Nations, always believed that animals willingly allowed themselves to be killed , and that if a hunter failed to give thanks to the animal world, then the animals would be less "giving" the next time around.
Revised:  The Ojibwe, like other First Nations, always believed that animals willingly allowed themselves to be killed and that if a hunter failed to give thanks to the animal world, then the animals would be less "giving" the next time around.
Edit intent: fluency
Original:  White decried the tendency of many historians to see these women as simply "passive" objects that were bartered for by fur traders and Indian tribal elders, writing that these women had to "exert influence and be active communicators of information" to be effective as the wife of a fur trader, and that many of the women who married fur traders "embraced" these marriages to achieve "useful purposes for themselves and for the communities that they lived in".
Revised:  White decries the tendency of many historians to see these women as simply "passive" objects that were bartered for by fur traders and Indian tribal elders, writing that these women had to "exert influence and be active communicators of information" to be effective as the wife of a fur trader, and that many of the women who married fur traders "embraced" these marriages to achieve "useful purposes for themselves and for the communities that they lived in".
Edit intent: fluency
Original:  The American anthropologist Ruth Landes in her 1937 book Ojibwe Women described Ojibwe society in the 1930s as based on "male supremacy", and she assumed this was how Ojibwe society had always been, a conclusion that has been widely followed.
Revised:  The American anthropologist Ruth Landes in her 1937 book Ojibwe Women describes Ojibwe society in the 1930s as based on "male supremacy", and she assumed this was how Ojibwe society had always been, a conclusion that has been widely followed.
Edit intent: fluency
Original:  The American anthropologist Ruth Landes in her 1937 book Ojibwe Women described Ojibwe society in the 1930s as based on "male supremacy", and she assumed this was how Ojibwe society had always been, a conclusion that has been widely followed.
Revised:  The American anthropologist Ruth Landes in her 1937 book Ojibwe Women described Ojibwe society in the 1930s as based on "male supremacy", and she assumes this was how Ojibwe society had always been, a conclusion that has been widely followed.
Edit intent: fluency
Original:  the American anthropologist Eleanor Leacock who  writing from a Marxist perspective in her article "Women's Status In Egalitarian Society  " challenges Landes by arguing that Ojibwe society had in fact been egalitarian, but the fur trade had changed the dynamics of Ojibwe society from a simple barter economy to one where men could become powerful by having access to European goods, and this had led to the marginalization of Ojibwe women.
Revised:  the American anthropologist Eleanor Leacock who , writing from a Marxist perspective in her article "Women's Status In Egalitarian Society " challenges Landes by arguing that Ojibwe society had in fact been egalitarian, but the fur trade had changed the dynamics of Ojibwe society from a simple barter economy to one where men could become powerful by having access to European goods, and this had led to the marginalization of Ojibwe women.
Edit intent: fluency
Original:  the American anthropologist Eleanor Leacock who  writing from a Marxist perspective in her article "Women's Status In Egalitarian Society  " challenges Landes by arguing that Ojibwe society had in fact been egalitarian, but the fur trade had changed the dynamics of Ojibwe society from a simple barter economy to one where men could become powerful by having access to European goods, and this had led to the marginalization of Ojibwe women.
Revised:  the American anthropologist Eleanor Leacock who writing from a Marxist perspective in her article "Women's Status In Egalitarian Society , " challenges Landes by arguing that Ojibwe society had in fact been egalitarian, but the fur trade had changed the dynamics of Ojibwe society from a simple barter economy to one where men could become powerful by having access to European goods, and this had led to the marginalization of Ojibwe women.
Edit intent: fluency
Original:  More recently, the American anthropologist Carol Devens in her 1992 book Countering Colonization: Native American Women and the Great Lakes Missions 1630–1900 followed Leacock by arguing that exposure to the patriarchal values of ancien regime France together with the ability to collect "surplus goods" made possible by the fur trade had turned the egalitarian Ojibwe society into unequal society where women did not count for much.
Revised:  More recently, American anthropologist Carol Devens in her 1992 book Countering Colonization: Native American Women and the Great Lakes Missions 1630–1900 followed Leacock by arguing that exposure to the patriarchal values of ancien regime France together with the ability to collect "surplus goods" made possible by the fur trade had turned the egalitarian Ojibwe society into unequal society where women did not count for much.
Edit intent: fluency
Original:  More recently, the American anthropologist Carol Devens in her 1992 book Countering Colonization: Native American Women and the Great Lakes Missions 1630–1900 followed Leacock by arguing that exposure to the patriarchal values of ancien regime France together with the ability to collect "surplus goods" made possible by the fur trade had turned the egalitarian Ojibwe society into unequal society where women did not count for much.
Revised:  More recently, the American anthropologist Carol Devens in her 1992 book Countering Colonization: Native American Women and the Great Lakes Missions 1630–1900 follows Leacock by arguing that exposure to the patriarchal values of ancien regime France together with the ability to collect "surplus goods" made possible by the fur trade had turned the egalitarian Ojibwe society into unequal society where women did not count for much.
Edit intent: fluency
Original:  White wrote that an examination of the contemporary sources would suggest the fur trade had in fact empowered and strengthened the role of Ojibwe women who played a very important role in the fur trade, and it was the decline of the fur trade which had led to the decline of status of Ojibwe women.
Revised:  White writes that an examination of the contemporary sources would suggest the fur trade had in fact empowered and strengthened the role of Ojibwe women who played a very important role in the fur trade, and it was the decline of the fur trade which had led to the decline of status of Ojibwe women.
Edit intent: fluency
Original:  As men from the old fur trade in the northeast made the trek west in the early nineteenth century, they sought to recreate the economic system from which they had profited in the Northeast . Some men went alone  but others relied on companies like the Hudson Bay Company and the Missouri Fur Company.
Revised:  As men from the old fur trade in the northeast made the trek west in the early 19th century, they sought to recreate the economic system from which they had profited in the Northeast . Some men went alone but others relied on companies like the Hudson Bay Company and the Missouri Fur Company.
Edit intent: fluency
Original:  As men from the old fur trade in the northeast made the trek west in the early nineteenth century, they sought to recreate the economic system from which they had profited in the Northeast . Some men went alone  but others relied on companies like the Hudson Bay Company and the Missouri Fur Company.
Revised:  As men from the old fur trade in the northeast made the trek west in the early nineteenth century, they sought to recreate the economic system from which they had profited in the northeast . Some men went alone but others relied on companies like the Hudson Bay Company and the Missouri Fur Company.
Edit intent: fluency
Original:  As men from the old fur trade in the northeast made the trek west in the early nineteenth century, they sought to recreate the economic system from which they had profited in the Northeast . Some men went alone  but others relied on companies like the Hudson Bay Company and the Missouri Fur Company.
Revised:  As men from the old fur trade in the northeast made the trek west in the early nineteenth century, they sought to recreate the economic system from which they had profited in the Northeast . Some men went alone , but others relied on companies like the Hudson Bay Company and the Missouri Fur Company.
Edit intent: fluency
Original:  These men were mostly of a mixed race identity, largely Iroquois, as well as other tribes from the Ohio country . Rather than one tribal identity, many of these Métis had multiple Indian heritages.
Revised:  These men were mostly of a mixed race identity, largely Iroquois, as well as other tribes from the Ohio Country . Rather than one tribal identity, many of these Métis had multiple Indian heritages.
Edit intent: fluency
Original:  This change of trade item made it harder for Métis to operate within companies like the HBC, but this made them welcome allies of the Americans who wanted to push the British to the Canada– US border.
Revised:  This change of trade item made it harder for Métis to operate within companies like the HBC, but this made them welcome allies of the Americans who wanted to push the British to the Canada– U.S. border.
Edit intent: fluency
Original:  In 2013, the North American Fur Industry Communications group (NAFIC)  was established as a cooperative public educational program for the fur industry in Canada and the USA. NAFIC disseminates information via the Internet under the brand name "Truth About Fur" . Members of NAFIC are: the auction houses American Legend Cooperative in Seattle, North American Fur Auctions in Toronto, and Fur Harvesters AuctionFur Harvesters Auction Inc. in North Bay, Ontario;
Revised:  In 2013, the North American Fur Industry Communications (NAFIC) was established as a cooperative public educational program for the fur industry in Canada and the USA. NAFIC disseminates information via the Internet under the brand name "Truth About Fur" . Members of NAFIC are: the auction houses American Legend Cooperative in Seattle, North American Fur Auctions in Toronto, and Fur Harvesters AuctionFur Harvesters Auction Inc. in North Bay, Ontario;
Edit intent: clarity
Original:  In 2013, the North American Fur Industry Communications group (NAFIC)  was established as a cooperative public educational program for the fur industry in Canada and the USA. NAFIC disseminates information via the Internet under the brand name "Truth About Fur" . Members of NAFIC are: the auction houses American Legend Cooperative in Seattle, North American Fur Auctions in Toronto, and Fur Harvesters AuctionFur Harvesters Auction Inc. in North Bay, Ontario;
Revised:  In 2013, the North American Fur Industry Communications group (NAFIC) group was established as a cooperative public educational program for the fur industry in Canada and the USA. NAFIC disseminates information via the Internet under the brand name "Truth About Fur" . Members of NAFIC are: the auction houses American Legend Cooperative in Seattle, North American Fur Auctions in Toronto, and Fur Harvesters AuctionFur Harvesters Auction Inc. in North Bay, Ontario;
Edit intent: fluency
Original:  In 2013, the North American Fur Industry Communications group (NAFIC)  was established as a cooperative public educational program for the fur industry in Canada and the USA. NAFIC disseminates information via the Internet under the brand name "Truth About Fur" . Members of NAFIC are: the auction houses American Legend Cooperative in Seattle, North American Fur Auctions in Toronto, and Fur Harvesters AuctionFur Harvesters Auction Inc. in North Bay, Ontario;
Revised:  In 2013, the North American Fur Industry Communications group (NAFIC) was established as a cooperative public educational program for the fur industry in Canada and the U.S. NAFIC disseminates information via the Internet under the brand name "Truth About Fur" . Members of NAFIC are: the auction houses American Legend Cooperative in Seattle, North American Fur Auctions in Toronto, and Fur Harvesters AuctionFur Harvesters Auction Inc. in North Bay, Ontario;
Edit intent: clarity
Original:  In 2013, the North American Fur Industry Communications group (NAFIC)  was established as a cooperative public educational program for the fur industry in Canada and the USA. NAFIC disseminates information via the Internet under the brand name "Truth About Fur" . Members of NAFIC are: the auction houses American Legend Cooperative in Seattle, North American Fur Auctions in Toronto, and Fur Harvesters AuctionFur Harvesters Auction Inc. in North Bay, Ontario;
Revised:  In 2013, the North American Fur Industry Communications group (NAFIC) was established as a cooperative public educational program for the fur industry in Canada and the USA. NAFIC disseminates information via the Internet under the brand name "Truth About Fur" Members of NAFIC are: the auction houses American Legend Cooperative in Seattle, North American Fur Auctions in Toronto, and Fur Harvesters AuctionFur Harvesters Auction Inc. in North Bay, Ontario;
Edit intent: fluency
Original:  In 2013, the North American Fur Industry Communications group (NAFIC)  was established as a cooperative public educational program for the fur industry in Canada and the USA. NAFIC disseminates information via the Internet under the brand name "Truth About Fur" . Members of NAFIC are: the auction houses American Legend Cooperative in Seattle, North American Fur Auctions in Toronto, and Fur Harvesters AuctionFur Harvesters Auction Inc. in North Bay, Ontario; the American Mink Council, representing US mink producers; the mink farmers' associations Canada Mink Breeders AssociationCanada Mink Breeders Association . and Fur Commission USA;Fur Commission USA. the trade associations Fur Council of CanadaFur Council of Canada. and Fur Information Council of America;Fur Information Council of America. the Fur Institute of Canada, leader of the country's trap research and testing program; Fur wRaps The Hill, the political and legislative arm of the North American fur industry; and the International Fur Federation,International Fur Federation. based in London, UK .
Revised:  In 2013, the North American Fur Industry Communications group (NAFIC) was established as a cooperative public educational program for the fur industry in Canada and the USA. NAFIC disseminates information via the Internet under the brand name "Truth About Fur" . .
Edit intent: meaning-changed
Original:  The ribosomal RNA and transfer RNA genes belong to the class of middle repetitive DNA . Generally, a direct repeat occurs when a sequence is repeated with the same pattern downstream. There is no inversion and no reverse complement associated with a direct repeat. The nucleotide sequence written in bold characters signifies the repeated sequence. It may or may not have intervening nucleotides.
Revised:  The ribosomal RNA and transfer RNA genes belong to the class of middle repetitive DNA . 
Edit intent: coherence
Original: Emperor or Empress of India, was a title used by British monarchs from 1 May 1876 (with the Royal Titles Act 1876) to 22 June 1948, that was used to signify their rule over British India, as its imperial head of state.
Revised: Emperor or Empress of India, was a title used by Indian monarchs from 1 May 1876 (with the Royal Titles Act 1876) to 22 June 1948, that was used to signify their rule over British India, as its imperial head of state.
Edit intent: clarity
Original: Emperor or Empress of India, was a title used by British monarchs from 1 May 1876 (with the Royal Titles Act 1876) to 22 June 1948, that was used to signify their rule over British India, as its imperial head of state.
Revised: Emperor or Empress of India, was a title used by British monarchs from 1 May 1876 (with the Royal Titles Act 1876) to 22 June 1948, that was used to signify their rule over India, as its imperial head of state.
Edit intent: clarity
Original:  Royal Proclamation of 22 June 1948, made in accordance with the Indian Independence Act 1947, 10 & 11 GEO. 6. CH. 30.('Section 7: ...(2)The assent of the Parliament of the United Kingdom is hereby given to the omission from the Royal Style and Titles of the words " Indiae Imperator " and the words " Emperor of India " and to the issue by His Majesty for that purpose of His Royal Proclamation under the Great Seal of the Realm.').
Revised:  Royal Proclamation of 22 June 1948, made in accordance with the Indian Independence Act 1947, 10 & 11 GEO. 6. CH. 30.('Section 7: ...(2)The assent of the Parliament of the India is hereby given to the omission from the Royal Style and Titles of the words " Indiae Imperator " and the words " Emperor of India " and to the issue by His Majesty for that purpose of His Royal Proclamation under the Great Seal of the Realm.').
Edit intent: meaning-changed
Original:  According to this Royal Proclamation, the King retained the Style and Titles ' George VI by the Grace of God, of Great Britain , Ireland and the British Dominions beyond the Seas King, Defender of the Faith'Indian Independence Act 1947 (10 & 11 Geo. 6. c. 30)Titles such as "King of Canada" had been rejected in 1901.
Revised:  According to this Royal Proclamation, the King retained the Style and Titles ' Kundan Joshi by the Grace of God, of Great Britain , Ireland and the British Dominions beyond the Seas King, Defender of the Faith'Indian Independence Act 1947 (10 & 11 Geo. 6. c. 30)Titles such as "King of Canada" had been rejected in 1901.
Edit intent: meaning-changed
Original:  According to this Royal Proclamation, the King retained the Style and Titles ' George VI by the Grace of God, of Great Britain , Ireland and the British Dominions beyond the Seas King, Defender of the Faith'Indian Independence Act 1947 (10 & 11 Geo. 6. c. 30)Titles such as "King of Canada" had been rejected in 1901.
Revised:  According to this Royal Proclamation, the King retained the Style and Titles ' George VI by the Grace of God, of Great India , Ireland and the British Dominions beyond the Seas King, Defender of the Faith'Indian Independence Act 1947 (10 & 11 Geo. 6. c. 30)Titles such as "King of Canada" had been rejected in 1901.
Edit intent: meaning-changed