Indigenous Knowledge and Forest Succession Management in the Brazilian Amazon: Contributions to Reforestation of Degraded Areas
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The Belo Monte Dam: Greatest “Natural” Disaster of Our Generation? by Shane Puthuparambil
THE BELO MONTE DAM: GREATEST “NATURAL” DISASTER OF OUR GENERATION? BY SHANE PUTHUPARAMBIL n 1989, in the Brazilian town of Altamira, nearly two decades. However, in 2011, the shallow and traveling at high velocities Ia Kayapo woman spoke passionately to a Brazilian environmental ministry (IBAMA) are often referred to as “rapids.” The Volta gathering that had been arranged by various granted licenses to Norte Energia—a Grande represents some of the largest and international nonprofits. “We don’t need Brazilian construction consortium—to start most complex rapids on Earth.5 Prior to electricity; electricity won’t give us food,” she construction on a new project. Today, the human development, this bend was home said. “We need the rivers to flow freely—our world’s fourth largest hydroelectric project, to hundreds of freshwater fish species, each futures depend on them. We need our forests known as the Belo Monte Dam, is nearly inhabiting its own unique niche within the to hunt and gather in. Don’t talk to us about complete, and the social and environmental river. In fact, a recent survey collected an relieving our ‘poverty’—we are the richest concerns of the past are now the nauseating astounding 450 species from 48 distinct fish people in Brazil. We are Indians.”1 realties of the present. families in the Volta Grande, demonstrating Strong-willed and emotional, the Kayapo the enormous diversity of fish in the river.6 The woman's voice reverberated throughout THE XINGU AND BELO MONTE Belo Monte hydroelectric complex, which is the international -
Encontro Xingu ‘08
ipcst08.files.wordpress.com/2008/05/_... Encontro Xingu ‘08 Day 5: Riverside Departure 27 May 2008 Participants began to assemble at the riverside from 7:30 with the arrival of buses loaded with rural workers and small farmers from the surrounding area. Many had started out in the small hours just to attend this last day; others had been in Altamira for some days. By the time the Indians arrived, more than an hour later, the non-Indians were in full swing. They formed an arena surrounded by banners, and several community leaders made impassioned speeches. An unexpected arrival was the BBC’s Bruce Parry. He is in the Amazon making a series with Indus Films, following the river from its source in the Peruvian Andes to its mouth. Cameraman Keith’s video camera simply dwarfed everyone else’s, as did the Indus crew of seven. Bruce was not here specifically to cover the Encontro Xingu, but such a unique gathering of Indians and rural people was an opportunity the team could not resist. They seemed bowled over by the sheer scale of the event, but confused about why the Brazilian Government had decided not to send any senior representatives to hear the Indians’ case. The Kayapo arrived in a column, dancing and chanting. Keith, who is very tall, was surrounded by the warriors as they swept into the arena, circling in the traditional way. He relished the experience and emerged beaming. Instinctively sensing another photo opportunity, the Indians rushed into the water, making symbolic use of the river to highlight their relationship with it. -
Some Principles of the Use of Macro-Areas Language Dynamics &A
Online Appendix for Harald Hammarstr¨om& Mark Donohue (2014) Some Principles of the Use of Macro-Areas Language Dynamics & Change Harald Hammarstr¨om& Mark Donohue The following document lists the languages of the world and their as- signment to the macro-areas described in the main body of the paper as well as the WALS macro-area for languages featured in the WALS 2005 edi- tion. 7160 languages are included, which represent all languages for which we had coordinates available1. Every language is given with its ISO-639-3 code (if it has one) for proper identification. The mapping between WALS languages and ISO-codes was done by using the mapping downloadable from the 2011 online WALS edition2 (because a number of errors in the mapping were corrected for the 2011 edition). 38 WALS languages are not given an ISO-code in the 2011 mapping, 36 of these have been assigned their appropri- ate iso-code based on the sources the WALS lists for the respective language. This was not possible for Tasmanian (WALS-code: tsm) because the WALS mixes data from very different Tasmanian languages and for Kualan (WALS- code: kua) because no source is given. 17 WALS-languages were assigned ISO-codes which have subsequently been retired { these have been assigned their appropriate updated ISO-code. In many cases, a WALS-language is mapped to several ISO-codes. As this has no bearing for the assignment to macro-areas, multiple mappings have been retained. 1There are another couple of hundred languages which are attested but for which our database currently lacks coordinates. -
Indian Warriors: from Warclub to Paper
INDIAN WARRIORS: FROM WARCLUB TO PAPER Geraldo Mosimann da Silva e Simone F. de Athayde http://www.socioambiental.org/website/parabolicas/english/backissu/47/articles/pg5.htm On October 31 last, Kaiabi leaders surprised eight fishermen in the Arraias river, in the Northwest part of the Xingu Indigenous Park (PIX), in Mato Grosso. The Indians lost their patience, apprehended the invaders, and took them to the Diauarum Indigenous Station. That was the start of the Fishermen’s War, which entailed political, social and ethnical conquests. It also means the Kaiabi warriors with fishermen massive presence of warriors from the on release day. Northern peoples of the Park, besides Simone F. de Athayde / ISA leaders of Southern ethnicities who live in the South, and linked to the so-called Upper Xingu Cultural Complex. The episode intensified the feeling of identity of 1,000 Kaiabi, Yudja and Suya Indians who live North of the PIX. This ethnical revitalization process is linked to the strengthening of the Xingu Indigenous Land Association (ATIX) as a representative body of the Xingu peoples for interlocution with non-Indians. Created in 1995, ATIX counts on a political council made of members from 12 ethnicities among the 14 existing in the PIX. In the daily conversations which beaconed their negotiations with FUNAI, the Indians debated the Park’s territory management ad nauseam. It was an exercise of warring strength and ethnical price, punctuated by singing and dancing, where body painting, dressing, adornments, headdresses and warclubs were the rule. Women also surprised: normally relegated to political passivity, they participated with vehement manifestations for the defense of the Park limits. -
Brazil's Belo Monte Dam: Lessons of an Amazonian Resource Struggle
Vol. 148, No. 2-3 · Research article Brazil’s Belo Monte Dam: Lessons of an Amazonian resource DIE ERDE struggle Journal of the Geographical Society of Berlin Philip M. Fearnside National Institute for Research in Amazonia (INPA), Av. André Araújo, 2936, Manaus, Amazonas, CEP 69067-375, Brazil, [email protected] Manuscript submitted: 6 April 2016 / Accepted for publication: 24 March 2017 / Published online: 27 September 2017 Abstract The struggle to stop Brazil’s Belo Monte Dam, whose reservoir was filled in December 2015, has lessons for other resource struggles in Amazonia and beyond. Among the impediments that failed to halt the dam were the resistance efforts of both indigenous and non-indigenous victims of the dam’s impacts, as well as the non- governmental organizations and other actors supporting their cause. The pro-dam side had massive political and financial support from the top levels of the Brazilian government, including vigorous involvement of the country’s president. At the same time, achievements of the anti-dam side, particularly the local grassroots organizations, have provided inspiration for resource struggles elsewhere (although the victories of the resis- tance are significantly less definitive than was thought by many at the time). Zusammenfassung Die Auseinandersetzungen um einen Stopp des Belo Monte Staudamms in Brasilien, dessen Stausee im Dezem- ber 2015 geflutet wurde, beinhalten Lehren für andere Ressourcenkonflikte in Amazonien und darüber hinaus. Zu den Kräften, denen es letztendlich nicht gelungen war, den Staudammbau aufzuhalten, gehörten vor allem- die Widerstandbemühungen der indigenen und nicht-indigenen direkt vom Staudammbau Betroffenen, die von- Nicht-Regierungsorganisationen und anderen Akteuren in ihrer Sache unterstützt worden waren. -
CLIMATE CHANGE and INDIGENOUS PERCEPTIONS INDIGENOUS PERCEPTIONS OPAN - 2018 / 2 ND EDITION Produced by Sponsorship
CLIMATE CHANGE AND CLIMATE CHANGE AND INDIGENOUS PERCEPTIONS INDIGENOUS PERCEPTIONS 2 OPAN - 2018 / OPAN ND EDITION Produced by Sponsorship 2ND EDITION OPERAÇÃO AMAZÔNIA NATIVA – OPAN Production and editing Artema Lima Andreia Fanzeres Lívia Alcântara Revision Andreia Fanzeres CLIMATE Artema Lima Ivar Luiz Vendruscolo Busatto CHANGE AND OPAN Executive Coordination INDIGENOUS Ivar Luiz Vendruscolo Busatto Vinicius Benites Alves PERCEPTIONS Mato Grosso Program/ Project Berço das Águas Artema Lima Production: Tarcísio dos Santos ARTEMA LIMA Edemar Treuherz ANDREIA FANZERES Liliane Xavier LÍVIA ALCÂNTARA Lívia Alcântara Translation Translation Melissa Harkin and Nayana Fernandez MELISSA HARKIN Frontpage photo Adriano Gambarini/OPAN Layout Marina Lutfi / cacumbu ISBN: 978-85-67133-14-0 ND OPERAÇÃO AMAZÔNIA NATIVA 2 EDITION Av. Ipiranga, 97 Bairro Goiabeiras, Cuiabá - MT Brasil CEP: 78032-035 OPERAÇÃO AMAZÔNIA NATIVA – OPAN Telefone: 55 (65) 3322-2980 / FAX: 55 (65) 3322-4161 Mato Grosso. Brasil. 2018 www. amazonianativa.org.br 9 PRESENTATION 13 IT’S TIME TO LISTEN TO INDIGENOUS PEOPLES TARCÍSIO DA SILVA SANTOS JÚNIOR AND LUCIANA REBELLATO 20 ANOTHER NAME FOR CLIMATE CHANGE AILTON KRENAK 24 CLIMATE CHANGE, INDIGENOUS PEOPLES, EDUCATIONS AND DEEP ECOLOGY SEVERIÁ IDIORIÊ 30 CLIMATE CHANGE FOR MUNDURUKU PEOPLE FROM JUARA MARCELO MANHUARI MUNDURUKU 36 WE MUST PRESERVE NATURE TO KEEP EXISTING TIPUICI MANOKI 40 RÓ NA WAHÖIMANAZÁ - TO LIVE IN CERRADO CAIMI WAIASSÉ XAVANTE 46 CLIMATE CHANGE FOR MANOKI PEOPLE MANOEL KANUNXI 52 MEHINAKO PEOPLE AND CLIMATE CHANGE MAYAWARI MEHINAKO 58 CLIMATE CHANGE FOR KAYABI-KAWAIWETÉ PEOPLE PIKURUK CAVALCANTE KAYABI 62 WAURÁ OF XINGU AND CLIMATE CHANGE PIRATÁ WAURÁ 66 THE JURUENA RIVER: THE ROAD OF THE FOREST PEOPLES PAULO HENRIQUE MARTINHO SKIRIPI 70 THE RIKBAKTSA PEOPLE AND CLIMATE CHANGE JUAREZ PAIMY Photo: Adriano Gambarini/OPAN PRESENTATION OPERATION AMAZÔNIA NATIVA (OPAN), with its almost five decades work- ing in the field of Indigenismo, has contributed in a relevant way to the pro- motion and guarantee of indigenous rights in Brazil. -
S1809-43412020000100354.Pdf
UNIVERSIDADE ESTADUAL DE CAMPINAS SISTEMA DE BIBLIOTECAS DA UNICAMP REPOSITÓRIO DA PRODUÇÃO CIENTIFICA E INTELECTUAL DA UNICAMP Versão do arquivo anexado / Version of attached file: Versão do Editor / Published Version Mais informações no site da editora / Further information on publisher's website: https://www.scielo.br/scielo.php?script=sci_arttext&pid=S1809-43412020000100354 DOI: 10.1590/1809-43412020v17a354 Direitos autorais / Publisher's copyright statement: ©2020 by Associação Brasileira de Antropologia. All rights reserved. DIRETORIA DE TRATAMENTO DA INFORMAÇÃO Cidade Universitária Zeferino Vaz Barão Geraldo CEP 13083-970 – Campinas SP Fone: (19) 3521-6493 http://www.repositorio.unicamp.br Article Exchange, Friendship and Regional Relations in the Upper Xingu Marina Pereira Novo 1 Antonio Guerreiro 1 1 Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas, Departamento de Antropologia, Campinas/SP, Brasil Abstract The aim of this work is to describe and analyze the different types of relationships established between the peoples of the Upper Xingu through their regional rituals. Starting from a description of the uluki exchange ceremony, we will discuss how this ritual, by mobilizing Xinguano ideas about friendship, produces contexts of interaction in which characteristics of intra-village sociality are extended to regional sociality. At the same time that the uluki defines, together with other regional rituals, a certain “Xinguano interiority” (the world of multi-community rituals), it is also one of its main forms of opening, having the potential to attract to the Xinguano world not only singular persons, but entire groups. Keywords: Amerindian peoples, rituals, exchange, friendship, Upper Xingu. e17354 Vibrant v.17 1 http://doi.org/10.1590/1809-43412020v17a354 Troca, amizade e relações regionais no Alto Xingu Resumo A intenção deste trabalho é descrever e analisar os diferentes tipos de relações estabelecidas entre os povos do Alto Xingu por meio de seus rituais regionais. -
Maize As Material Culture? Amazonian Theories of Persons and Things
Miller, Maize as material culture? MAIZE AS MATERIAL CULTURE? AMAZONIAN THEORIES OF PERSONS AND THINGS THERESA MILLER Introduction: the ‘nature’ of materials in anthropological analyses As a significant sub-discipline within anthropology, material culture studies have been at the forefront of ground-breaking theories regarding the relationships between people and things. A whole genre of object biographies have been produced, based on Kopytoff’s (1986) article on the ‘social life of things’ (cf. Saunders 1999, Thomas 1999, Harrison 2003). Daniel Miller’s (1987) interpretation of Hegel’s dialectical materialism led to a serious discussion of how people and objects mutually reinforce and create each other. While Kopytoff’s theory has been widely criticized for its passive, semiotic approach (Thomas 1999, Holtorf 2002), Miller’s notion of ‘materiality’ (1987, 2010) moved away from the meanings of objects to focus on how they act within the field of social relations. As more anthropologists and archaeologists engage with material culture studies, however, the assumptions on which this sub-field have been based are being called into question. Rival’s edited volume (1998) includes ethnographic accounts attempting to reconcile the symbolic and material aspects of person ̶ thing relationships. Ingold (2007b) adopts a more radical view, bypassing a discussion of symbolism and critiquing ‘materiality’ for being an abstract category. His phenomenological approach calls for an analysis of the material substance and affects/effects of things. Instead of analysing the ‘thinginess’ of things, as is the case in materiality studies, Ingold advocates an exploration of how things are ‘thingly’; that is, how they emerge in the world of both people and things (Ingold 2007b: 9). -
Esteio De Gente: Reflexões Sobre Assimetria E Parentesco a Partir De Depoimentos De Chefes Kalapalo1
@ Revista de Antropologia Social dos Alunos do PPGAS-UFSCar, v.3, n.1, jan.-jun., p.95-126, 2011 Esteio de gente: reflexões sobre assimetria e parentesco a partir de depoimentos de chefes kalapalo1 Antonio Guerreiro Júnior - Veja só, a lua está sentada. - Você está falando da lua cheia? Por que ela está sentada? - Porque ela está chefiando seu pessoal na festa de outra aldeia. Veja como ela está grande e bonita. (Conversa na aldeia em uma noite de lua cheia) Inhalü beha engü uhutinhihüngü ngipi inhalü Os que não são conhecedores não têm/sabem nada dessas coisas, não Tükima uhunalü ihekeni? Para que eles saberiam? (Chefe kalapalo, sobre o conhecimento da fala ritual) Antes mesmo de figurar como uma questão importante nas etnografias, os chefes alto xinguanos2 (anetü3, em kalapalo; anetaõ, em sua forma coletiva) já faziam parte da realidade do contato. Ramiro Noronha (1952), em 1920, falava em “caciques” e “capitães”, e os Bakairi já traduziam a diferença entre chefes e não chefes sob a forma da oposição capitão/camarada (certamente desde muito antes). Dos anos 1940 em diante a figura dos chefes ficou ainda mais marcada, pois eles é que se tornaram, na maioria das 1 Este artigo sintetiza parte da discussão sobre chefia que desenvolvo em minha pesquisa de doutorado, que trata de transformações políticas entre os Kalapalo a partir de uma etnografia do ritual pós mortuário da nobreza (egitsü, em karib, mas popularmente conhecido como Quarup). 2 O Alto Xingu é um complexo sociocultural pluriétnico e multilíngue formado por dez povos falantes de línguas pertencentes a diferentes troncos e famílias linguísticas, localizado na porção sul do Parque Indígena do Xingu (doravante, PIX), no nordeste do estado do Mato Grosso. -
De Divinações Xamânicas E Acusações De Feitiçaria: Imagens Wauja Da Agência Letal*
MANA 12(2): 285-313, 2006 DE DIVINAÇÕES XAMÂNICAS E ACUSAÇÕES DE FEITIÇARIA: IMAGENS WAUJA DA AGÊNCIA LETAL* Aristóteles Barcelos Neto Entre os Wauja1 do Alto Xingu, a elaboração dos domínios da feitiçaria e do xamanismo realiza-se por meio de um esforço de descontinuidade epistemo- lógica entre ambos. Os feiticeiros não são, como os xamãs, figuras públicas; eles existem, sobretudo, no plano das acusações. Pretendo demonstrar que o manejo conceitual desse plano é fundamental para a construção da dimen- são visionário-divinatória do xamanismo e da cosmopolítica wauja. Apesar da descontinuidade entre feitiçaria e xamanismo, há momentos, como nas práticas de contrafeitiçaria (tNJpaki), em que ocorre um cruzamento episte- mológico entre ambos. Em certas regiões das Terras Baixas da América do Sul, como no Noroeste Amazônico (Reichel-Dolmatoff 1975), nas Guianas (Sztutman 2000, 2005) e na Amazônia Oriental (Fausto 2001; Teixeira-Pinto 2004), o xamanismo tem uma natureza bipolar, ou seja, pode tanto curar quanto agredir/matar. Este não é o caso do Alto Xingu, onde as técnicas do xamanismo e da feitiçaria são bastante distintas. A própria gnosiologia da agência patológica não situa a feitiçaria como uma prática maléfica de xamanismo. Quero insistir na separação entre xamanismo e feitiçaria não apenas por ser ela um claro dispositivo êmico de classificação das relações sociocosmológicas no Alto Xingu, mas porque tal separação permite refletir sobre aspectos ainda obscuros do sistema xingua- no (Coelho de Souza 2001) e confrontá-los com as ontologias amazônicas da predação (Viveiros de Castro 2002a, 2002b; Fausto 2001, 2002). A diferença centrada no corpo A doença grave é a relação modelar entre humanos e não-humanos, à qual corresponde o rapto da alma (princípio vital, consciência) do doente pelos apapaatai — os seres prototípicos da alteridade, basicamente caracteri- 286 DE DIVINAÇÕES XAMÂNICAS E ACUSAÇÕES DE FEITIÇARIA zados por animais e monstros “mascarados” (veja discussão detalhada na terceira seção). -
Aweti (Brazil) - Language Contexts
Language Documentation and Description ISSN 1740-6234 ___________________________________________ This article appears in: Language Documentation and Description, vol 19. Editor: Peter K. Austin Aweti (Brazil) - Language Contexts SEBASTIAN DRUDE Cite this article: Drude, Sebastian. 2020. Aweti (Brazil) - Language Contexts. Language Documentation and Description 19, 45-65. Link to this article: http://www.elpublishing.org/PID/208 This electronic version first published: December 2020 __________________________________________________ This article is published under a Creative Commons License CC-BY-NC (Attribution-NonCommercial). The licence permits users to use, reproduce, disseminate or display the article provided that the author is attributed as the original creator and that the reuse is restricted to non-commercial purposes i.e. research or educational use. See http://creativecommons.org/licenses/by-nc/4.0/ ______________________________________________________ EL Publishing For more EL Publishing articles and services: Website: http://www.elpublishing.org Submissions: http://www.elpublishing.org/submissions Awetí (Brazil) – Language Contexts Sebastian Drude Museu Paraense Emílio Goeldi Language Name: Awetí Dialects: None Classification: Tupian, Mawetí-Guaraní branch ISO 639-3 Code: awe Glottolog Code: awet1244 Population: approximately 225 Location: 12°20' S, 53°22' W Upper Xingu, Mato Grosso, Brazil Vitality rating: Endangered / Vigorous (EGIDS 6a) Summary After a catastrophic reduction to only 23 individuals in 1953, today about 225 Awetí (in Awetí: Awytyza) live in now 5 villages the Xingu park in Brazil, where 10 ethnic groups speaking 6 languages live together for centuries. The Awetí speak a Tupian language closely related to the Tupí-Guaraní branch; many also know Kamayurá and increasingly Portuguese, as contact with the Bra-zilian society is growing more intense. -
Exchanging Words School for Advanced Research Resident Scholar Series Michael F
Exchanging Words School for Advanced Research Resident Scholar Series Michael F. Brown General Editor Since 1992 the School for Advanced Research (formerly the School of American Research) and SAR Press have published the Resident Scholar series. These volumes arise from the work of scholars who come to SAR’s Santa Fe campus to complete their own research projects. The resident scholars write, present ongoing research, and share data relevant to problems of significance in anthropology and related disciplines. The resulting volumes reflect SAR’s commitment to the development of new ideas and to scholarship of the highest caliber. The complete Resident Scholar series can be found at www .sarweb .org. Also available in the School for Advanced Research Resident Scholar Series: Making Disasters: Climate Change, Neoliberal Governance, and Livelihood Insecurity on the Mongolian Steppe by Craig R. Janes and Oyuntsetseg Chuluundorj Fixing the Books: Secrecy, Literacy, and Perfectibility in Indigenous New Mexico by Erin Debenport Our Lives: Collaboration, Native Voice, and the Making of the National Museum of the American Indian by Jennifer A. Shannon A Pueblo Social History: Kinship, Sodality, and Community in the Northern Southwest by John A. Ware The Future of Our Pasts: Ethical Implications of Collecting Antiquities in the Twenty- first Century edited by Michael A. Adler and Susan Bruning Becoming Indian: The Struggle over Cherokee Identity in the Twenty- first Century by Circe Sturm The Work of Sovereignty: Tribal Labor Relations and Self- Determination at the Navajo Nation by David Kamper The Ancient City: New Perspectives on Urbanism in the Old and New World edited by Joyce Marcus and Jeremy A.