#kayapo people

[allthebrazilianpolitics]

Sorrow and struggle in the Amazon: Tuíre Kayapó, the Indigenous Brazilian woman who postponed the end of the world, dies

Every time the state tried to silence Indigenous peoples in Brazil, the late Tuíre raised her voice

Tuíre Kayapó, one of the most important Indigenous leaders in Brazil, died on Saturday (10) at a hospital in the town of Redenção, in the state of Pará. She was 57 and battled uterine cancer. Her death ended an outstanding story of defending the rights of Indigenous and Amazonian peoples. From the disputes about the Belo Monte Hydroelectric Plant up to the legal argument known as “marco temporal” (usually translated into English as "Time Frame Law"), Tuíre has always taken a stance about government attacks against forest peoples.

Tuíre raised international attention in 1989. That year, the city of Altamira, Pará, was home to the First Meeting of Xingu Indigenous Peoples. The event, which gathered 600 Indigenous individuals all painted for war, aimed at discussing the Kararaô Hydroelectric Plant, later renamed Belo Monte Hydroelectric Plant.

At a certain point, the then 19-year-old Tuíre put her machete on the face of the president of the Eletronorte company, José Antônio Muniz Lopes. According to her recollections of the episode in an interview with the Socio-environmental Institute (ISA, in Portuguese), Tuíre said to the man: “White man, you have no forest. This land isn’t yours. You were born in the city and came here to attack our forests and rivers. You won’t do this.”

The photograph of her action became known worldwide and drew the attention of authorities, activists and international artists, postponing the construction of the power plant for 20 years. After finished, Belo Monte was dubbed “the end of the world” among people in Volta Grande do Xingu. Tuíre was, in Aílton Krenak’s words, the woman who postponed the end of the world.

Continue reading.

[sheltiechicago]

Portraits of Indigenous People From All Around the World

“Young Kayapó (Mebêngôkre) girl at a protest in Brasília. Every year, in April, thousands of Brazilian indigenous people travel many kilometers from territories across the country to gather at the Free Land Camp in the capital, to protest in defense of their lands and lives.” Kayapó (Mebêngôkre) girl, Brazil, 2022

(Photo: © Ekuná Kamayurá)

For over 50 years, Survival International has been working to protect the rights of Indigenous people around the globe.

To help support their ongoing campaigns, they've recently released their 2023 calendar, We, the People.

[hawklanthebard]

About your version of the Planeteers, what’s the lore/backstory/headcanons for them? You can choose which you answer(or if you wanna answer multiple. Your choice). Also, what made you choose to give Linka heterochromia?

I don’t wanna give away too much for spoilers and in case it changes mid-production, but here’s what I can tell!

Kwame Achebe: From a close-knit village in Ghana, where he lived with his mother and four younger siblings. Since his father died when he was seven, Kwame had to take on the responsibilities of an older brother, a father and a strong leader. His steady, reliable nature makes him a pillar of strength for both his family and the Planeteers.

James Wheeler: From Brooklyn, NY, Wheeler lived on the streets for two years before he found the ring. After running away from his abusive father, and later left to die by his former gang, Wheeler became a dangerous fighter, protecting the poor from thugs and cops. His fiery nature makes him a fierce Planeteer.

Linka Sychov: Born from a rich rural family, Linka lived under the confinement of her family’s expectations. Struggling to keep up her grades and earning her way to college, where the pressures intensified, Linka remained focused and vigilant throughout. Her intellect and ability to handle difficult situations makes her a valuable asset to the Planeteers.

Ginga Saito-Wongchan: From Bangkok, Thailand, Gi grew up by the ocean and developed a love and respect for marine life. Raised by her parents who were marine biologists, their passions were infectious. As a Planeteer, Gi’s knowledge and passion in marine life make her a valuable asset for the team.

Ma-Ti: Originally from the Kayapo tribe in the Amazon Rainforest, was raised in a culture that deeply respects and lives in harmony with nature. From an early age, he showed a remarkable ability to empathize with both people and animals, making him a moral compass for both his community and the Planeteers. His true name is known only to his tribe, but he goes by Ma-Ti among the Planeteers.

As for Linka’s heterochromia, her eyes change color in the original series. So I just went with both.

[amazoniatale]

AmazoniaTale Floresttale au original my au original

Amazoniatale (Foresttale) In Modelingtale's Au Eeva and wirte!sans were bored and frustrated because they wanted to know other universes, but papyrus didn't want them to leave, so in the middle of Write!sans thoughts he had an idea. "hey!, Eeva!", "yes,sans?", "Since we can't leave this universe, why don't we create our own au" bright stars come out of her head and a bright aura too, Eeva is insecure with this idea: "We?! Create an AU?!", "Of course why not?" a question comes out of sans head, "What if papy finds out and if we do this and other aus suspect us, what are they going to do with us and if they find us out?!" , she puts her hands over her head imagining the worst, he holds them and says: "Eeva relax, just don't sign with our names, and with our initials", he winks at her, she calms down and is convinced. So they begin to create their universe based on the history books of surface humans that papyrus brought, in addition to biology books about. the fauna and flora, and finally write finishes writing to Au" phew….. good….. we're done hey can you help me? , Eeva looks at him with a curious look "with what?", " help me bring our au to life? , "how would that work?" , " well you have the gift of creating living beings and I have the gift of giving them feelings, if we focus all our energy on this role we can make it come to life! in theory", "but what if it doesn't work out? " " well ….at least we tried". So the two decide to concentrate all their energy on the leaf and thus create Amazonia tale, but Eeva leaves a small tiny part of her energy in a tree that she named "tree of life" or "buriti of life", a large tree that would be kept by a ghost a lion with 7 wings and 7 eyes made of pure light that for 50 to 50 years the people would feed from the tree to gain eternal life and connect to nature, while this tree feeds and strengthens this universe bringing water, wind and life to her if someone disobeyed would earn a punishment and curse for getting too close to the tree at the wrong time, and anyone who tries to attack or enter the forest with an impure heart would be visited by this beast and this would make him lose all his senses in the same Aldem time to kick him out of the forest. When they finished their creation, they gained a magic sphere, where they could dazzle the creation they had created and guard it. They signed with W.E so that Au would have a mysterious creator.

AU Tribes: The AU is divided into three tribes.

Guyrá Tribe (Ares)

Yahto araruna (blue macaw) (great warrior)

Porã Araruna (red macaw, rainbow macaw or colorful macaw) (party singer)

Yoki Araruna (Canindé macaw) (helps to cultivate and harvest food for the village) (the three are twin brothers)

Cauã Bagé (Gaviao real) (leader of the group

) Oriba Araxá (uirapuru) (guardian of the forest and symbol of legend) Iracema Bambui (purple hummingbird) (helps to bring nectar and food to the audeia too)

Taiguara Iabá (toucan) trader

Kayapo Tribe (forest)

Toriba Iapuama- (great military macaw) (novice warrior)

Snowly (jaguar) (warrior)

Jaciara (black panther) (merchant)

Deimos (I'll change that name because it's too ugly) (Guara wolf) (village child)

Abaeté (golden lion mico) (healer of all tribes)

Iguatu Tribe (rivers)

Jandir Iguapé (son of the pink dolphin with Iara) (merchant and warrior protector legend of the pink dolphin)

Lúna Iguapé (sister of Jandir) (mermaid and wishes to be the future protector of the Amazon)

Paitã (yellow-snouted alligator) (warrior and chief of the waters)

Human: Anahi Jurandir (Tupi Indian)

Protective cracks:

King - Curupira

Trader - Caipora

Vigolante- Boitata

my au and my ocs: @teensadventuresstudio and @amazoniatale

[talesfromtrigadora]

Book Review & Poetry Potential

I finally finished Fathoms by Rebecca Giggs a couple days ago. I had picked it up from the library because it was about conservationism and whales. I've been trying to consistently enter writing contests, and there's a poetry contest due June 5th where the prompt is Kayapo Elder, or Humpback. Since I know nothing about Kayapo elders and little about Humpback Whales, I figured I should do some reading about both before I attempted this poem. In the end, Fathoms was an interesting and educational read, but I had a lot of trouble getting through it due to the author's inexplicable insistence on using big words when laymen's terms wouldn't have diminished the writing at all. I nearly put the book down just during the introduction because of the word choices, and found myself questioning the choices of her editor to leave these word choices in as they were likely to alienate the common reader, who ultimately would get the most out of a book that's message is why whales (and environmentalism in general) mattered, to everyone. After that first chapter, the editor maybe had some notes on these big words, but instead of removing them, Giggs merely added more words to her book by defining them in parentheses. Ultimately, it just seemed unnecessary.

I'm not sure I have a poem in me about whales and Kayapo Elders, though my readings have made it clear as to why these two seemingly unrelated topics are paired for this contest. They both are studies in conservationism. The Kayapo people of Brazil have been loud and active in their mission to protect their rainforest from the effects of logging, mining, and the building of dams. They have raised their voices in how these changes to their environment will negatively affect their habitat, and in doing so, they are fighting hard to protect the habitat of those who cannot speak up.

In contrast, whales were nearly hunted to extinction before people began to speak up for them. People had to essentially create a Super Whale, a conglomeration of many types of whales, in order to get enough human voices raised to speak for these creatures, because no one whale stands out as the most "savable." It was the Humpback who gave this Super Whale its voice, as it is the Humpbacks who sing.

But is there enough here for a poem? Probably. But at my core, I am not a poet (despite that the only thing I have been published for so far is my poetry). Poetry, for me, comes out of emotion. It rises within me as one whole when the emotions become too strong that I have no choice but to put them on paper. While I am intrigued about the environment and understand the importance of these two topics, there is not emotion here for me. I could write a story about it, because a creative writer (and maybe an attempting journalist) is my bread and butter, but this contest does not call for a story. It calls for a poem, so I think I will leave this contests to the poets.

[edisonblog]

Txucarramãe was a Brazilian indigenous leader of the Caiapó ethnic group, he was the first indigenous person to assume the position of indigenous director of the Xingu Indigenous Park, in 1984.

He was also at the forefront of achievements for his people, such as the construction of a school and teacher training. “These workshops must continue, there must be more. Because there is still a lot for teachers to write in the language”, says Megaron Txucarramãe

Txucarramãe, his name means "Monkey's Foot". He was an important figure in indigenous resistance during the period of aggressive expansion of the agricultural frontier and mining in the Brazilian Amazon in the 1970s and 1980s.

Txucarramãe became known for his firm stance in defending the territorial and cultural rights of his people. He led the resistance against the construction of the Transamazônica highway and the advance of illegal miners into Kayapo territory, mobilizing his people and seeking international support for his cause.

His work gained prominence on a national and international level, and he was a prominent voice in the fight for indigenous rights and the preservation of the Amazon. His story is an example of indigenous peoples' confrontation with threats to their land, culture and traditional way of life.

images: Megaron Txucarramãe Photos: Laura Rachid and Juliana Pesqueira

edisonmariotti @edison

.br

Txucarramãe foi um líder indígena brasileiro da etnia Caiapó, foi primeiro indígena a assumir o cargo de diretor indígena do Parque Indígena do Xingu, em 1984.

Também esteve à frente de conquistas para o seu povo, como a construção de escola e formação de professor. “Essas oficinas têm que continuar, tem que ter mais. Porque ainda há muita coisa para os professores escreverem na língua”, avalia Megaron Txucarramãe

Txucarramãe, seu nome significa "Pé de Macaco". Ele foi uma figura importante na resistência indígena durante o período de expansão agressiva da fronteira agrícola e do garimpo na Amazônia brasileira nas décadas de 1970 e 1980.

Txucarramãe ficou conhecido por sua postura firme na defesa dos direitos territoriais e culturais de seu povo. Ele liderou a resistência contra a construção da rodovia Transamazônica e o avanço dos garimpeiros ilegais em território Caiapó, mobilizando seu povo e buscando apoio internacional para sua causa.

Sua atuação ganhou destaque em nível nacional e internacional, e ele foi uma voz proeminente na luta pelos direitos indígenas e pela preservação da Amazônia. Sua história é um exemplo do enfrentamento dos povos indígenas diante das ameaças à sua terra, cultura e modo de vida tradicional.

imagens: Megaron Txucarramãe Fotos: Laura Rachid e Juliana Pesqueira - @edisonblog

[folkfashion]

Kayapo elders, Brazil, by Dado Galdieri

[allthebrazilianpolitics]

Greenpeace shows new mining areas on indigenous lands in Brazil

Greenpeace Brasil has identified new mining sites in the Kayapó and Yanomami indigenous territories, which are already among the most affected by the activity. The sites are far away from other older, long-established mining spots.

In a note sent exclusively to Agência Brasil, the organization said that, from July to September this year, mining caused the deforestation of 505 hectares in the Kayapó, Yanomami, Munduruku, and Sararé territories.

The destroyed perimeter—the size of 707 soccer fields—was measured using images from the Planet Lab and Sentinel-2 satellites.

Looking at the changes in the first three indigenous lands, the area deforested in the quarter analyzed was up 44.48 percent from the same period in 2023.

The Kayapó territory lost the most forest, with a 35 percent expansion in the deforested area during the period surveyed. Altogether, 315 new hectares were deforested.

Continue reading.

[sartorialadventure]

Kayapó body paint, Chapada dos Veadeiros, Brazil, 2014

[agelessphotography]

Kayapo indigenous people block Brazil’s BR 163 national highway as they protest against the government’s handling of Covid-19 in indigenous lands, Novo Progresso, Brazil, Lucas Landau, August 2020

[fatehbaz]

How do we become better at recognizing “more-than-human” modes of life without anthropomorphizing nonhuman life? How do we practice care, freedom, justice, and equality with nonhumans? [...]

What, or even who, is a tree?

---

Humans that are closely entangled with nonhuman environments and attentive to nonhuman life do not need to theorize about any nature-culture division.

For others, the concept of nonhuman life and the idea of a more equal or just relation to it causes considerable difficulties. Recent criticism has focused on the way nonhumans are included in discussions of nature, ecology, and climate change. This critique says that speaking for the nonhuman is unproductive, and thinking on their behalf only supports existing humanist ideologies that anthropomorphize and patronize other species. Astrida Neimanis, for one, has written about the ways that nonhuman “others” are represented. She proposes a “representation without colonization,” pointing to the questionable ethics and politics of humans who position themselves as spokespeople for nonhuman beings. [...]

---

About a decade ago [...], the writer Arundhati Roy spent some time “walking with comrades” through the dense forests of Dandakaranya in central India. These comrades were [...] Indigenous rebels hailing from the Gond, Halba, and Muria tribal communities, and they were fighting state-backed exploitation, including the destruction of forests, lands, and water. Roy describes how the Indian state’s “institutionalizing [of] injustice” affected these groups. The Dandakaranya forest has been a highly contested space for decades, because the corporate appetite for minerals and other resources remains limitless. The tribal communities of the Dandakaranya forest, as well as the tribal communities [...] like the Kayapo, the Arara-Karo, and many others, have been defending rainforests for a long time. Many Indigenous people living in forests have a specific relation to nonhuman life there [...]. The communities living in close relation with these woodlands are aware that, by exploiting forest resources, it is not only human lives that are ruined, but all other life that depends on the forest. [...]

The relationship between nature and culture, and the so-called division between them, has been a major subject of debate throughout Western history. This endless analysis and negotiation has even been regarded as a kind of “conceptual prison.” [...]

Who is actually given the privilege to speak in the name of nature(s)? What is the right way to “represent” the thing we call “nature”? What, or even who, is a tree?

---

To take trees as an example, people have not only depended on trees for shelter, fuel, and food, but also for medicine and spiritual fulfillment. In many cultures [...], trees represent an important aspect of communal life [...]. Until quite recently, in Slovenia the linden tree symbolized the central space of village communities. In traditional Japanese culture, tree spirits, or kodama (first mentioned in the eighth-century Kijiki chronicle), and holly trees, or shinboku, still play an important role in cultural life. Not only are these trees protected in Japan, but knowledge of the trees that kodama inhabit is very important for many communities, being passed from one generation to another. Trees have also sometimes been declared monuments, signifying important sites, events, and even people.

We cannot say that trees are actually aware of the monumentness imposed on them by humans.

The same goes for other human concepts applied to trees, such as “history” -- do trees have history beyond their human-made ones? What could that history be other than the genetic changes trees have undergone since the first Archaeopteris species of proto-tree arose more than three hundred million years ago? What is certain is that trees are without a clear division between life and death, between the present and future, at least not in the same way humans understand these concepts. [...]

Fully grown trees support young seedlings in a shaded understory [...]. When in danger -- from insect attack or disease, for example -- trees also send out distress signals to other nearby trees. Apparently, the trees synchronize their behavior so that they are all equally successful and the rate of photosynthesis is the same for all. A group of researchers working in the southwestern Pyrenees recently discovered a complementary relationship between different tree species -- for example, between pine and beech trees, where growth of both is reduced when intraspecific competition increases. [...]

Scientists have noticed that it is very difficult to distinguish what is actually part of a tree and what is not [...]. Trees form hybrid collectives, involving underground mycorrhizal fungi networks that connect trees, roots, and fungi to one another in a kind of collaborative, self-organized way. [...]

Realizing that representation can never really be bypassed -- we can only speculate about “nature writing itself” -- is a crucial part of understanding nonhuman beings and our relationship to them.

---

Text by: Bojana Piskur. “Trees, More-Than-Human Collectives.” e-flux Journal Issue #119. June 2021.

[dudewhoabides]

Eduardo Kobra’s mural in Marvila. A portrait of Raoni, the chief of the Kayapo people, who has been fighting to preserve the Amazonian rainforests.

[sereniv]

Please don't buy the game Green Hell.

The main enemy is "aggressive natives" whom of which seem to act like your stereotypical savage indian 🙄

They are not supernatural mutants like in the Forest (which was on thin thin ice with that), not only does it say on the Wiki, but I confirmed it myself by asking them on twitter.

They are part of a fictional tribe but are very obviously based off the Amazonian (where it takes place) Kayapo tribe, and the New Guinea Chimbu tribe.

Games like this can really play into anti-native bigotry and simply isn't harmless. You can see this just by the titles of YouTube videos and in the forums.

Chimbu (left), Kayapo (right),

Green Hell Native (below)

And upon looking up more, its literally about a Spanish woman (white) wanting to talk to the tribe to find a cure for her cancer, and you (the husband) have to find her and survive the jungle. The indigenous people exist only to be an enemy and then to cure the woman

So yeah all around shitty, and it would be great if people put pressure on the creators to at least acknowledge what they did and speak out about it, since I don't think they can do anything about it now.

[jasmineiros]

@sageleafs 💚💛🧡

Kayapo par Serge Guiraud

[sydweedon]

Blood Gold in the Brazilian Rain Forest -Indigenous people and illegal miners are engaged in a fight that may help decide the future of the planet Indigenous people and illegal miners are engaged in a fight that may help decide the future of the planet, Jon Lee Anderson writes.

[folkfashion]

Kayapo boy, Brazil, by Martin Schoeller