Podcasts about Kayapo

Greg Ward has a tremendous depth of experience in the things that matter most: music and creative coding. He joined our Glittering Host in the Messy Times Studios for a discussion about the true power of blockchain technology. The original Bitcoin as described in Satoshi's white paper is all about radical economic inclusiveness. The strong uses cases of peer-to-peer micropayments along with the power of immutability to strengthen cyber security are some of the finest applications of free human empowerment ever devised. Conversely, there are the Forces of Totalitarian Evil in the world like PayPal who are trying to use their dominant technological and market position in combination with the fact that 99.9% of users of technology never read the EULA (End User License Agreement) which can be modified after they've signed up for a service, to demand societal conformity and groupthink. Greg is a Co-Founder of SmartLedger Solutions and its subsidiary company Certihash, which provides a radically improved cyber security detection service. Tune in to learn why your best remediation for contractual integrity is either the public blockchain or - second best - an army of 2,000 spear-wielding Kayapo. --- Send in a voice message: https://podcasters.spotify.com/pod/show/messytimes/message Support this podcast: https://podcasters.spotify.com/pod/show/messytimes/support

Émilie Barrucand partage depuis une vingtaine d'années la vie des peuples autochtones d'Amazonie et notamment des Kayapo. Cette ethnologue est devenue la fille adoptive du célèbre chef Raoni avec lequel elle défend inlassablement la préservation de la forêt amazonienne et les droits des peuples autochtones d'Amérique du Sud. À l'occasion de la publication de son livre "Les gardiens de la forêt - Sagesse, art de vivre et philosophie du bonheur des peuples autochtones d'Amazonie et du Brésil" (éd. Le Cherche midi, 2023), Émilie Barrucand se confie au micro de Thierry Lyonnet.

Co-hosts Garrison and Corinne Doctor are joined by Rodrigo Salles who runs the Brazilian side of Untamed Angling, jungle fly fishing specialists.  He shares the story of how one of their partner Kayapo tribes honors the payara, or vampire fish, through certain rituals as well as other stories from the rivers in the Brazilian Amazon.   To keep up with Rodrigo's adventures, check him out on Instagram @rod_salles or all of their jungle fishing operations @untamedangling. on Instagram or on their website https://untamedangling.com/    Fishing Stories is brought to you by RepYourWater and Locke + Co Whiskey.

BÉMOK KAYAPO é presidente da articulação indígena UDPJ. Ele luta para que o Governo Federal estabeleça igualdade e justiça para o povo indígena. O Vilela não tem nenhuma descendência indígena, mas já usou muitos shorts vermelhos da Adidas.

Le Musée Barbier Muller a proposé une rencontre sur le thème « Le concept de la beauté chez les Indiens Kayapo du Brésil central » avec  Gustaaf Verswijver, anthropologue, accompagnés de Kokoro Mekranoti Re et de Doto Takak Re, Indiens Kayapo. Nous sommes allés à leur rencontre pour 2 numéros. Seconde partie avec Gustaaf Verswijver, qui nous présente son travail d'anthropologue pendant 40 ans en Amazonie avec les tribus Kayapo.

Le Musée Barbier Muller a proposé une rencontre sur le thème « Le concept de la beauté chez les Indiens Kayapo du Brésil central » avec  Gustaaf Verswijver, anthropologue, accompagnés de Kokoro Mekranoti Re et de Doto Takak Re, Indiens Kayapo. Nous sommes allés à leur rencontre pour 2 numéros. Première partie avec ces trois intervenants autour de l'art et la survie en Amazonie pour les tribus Kayapo.

(Recorded July 2021) Glenn Shepard, Ph.D., is an ethnobotanist and medical anthropologist who's worked with indigenous people in the Amazon for decades. Filipe DeAndrade is the host of Nat Geo Wild's Untamed. These remarkable storytellers have a way of making you care about people, places, and animals that are often overlooked and misunderstood. The Brazilan-born, Cleveland-raised DeAndrade is a rising star in the world of wildlife filmmaking, and he has a contagious enthusiasm for wild animals and adventure. Glenn Shepard lives in northern Brazil and works as a researcher at the Emilio Goeldi Museum near the mouth of the Amazon river. He's worked with indigenous people along the Amazon, from the Machiguenga in Peru to the Kayapo in northern Brazil.  Learn more about your ad-choices at https://www.iheartpodcastnetwork.com

Hello Interactors,This is the last post on the subject of physical geography. Starting next week and through the fall I’ll be digging into economic geography and how the interaction of people and place relates to inequality, instability, and sustainability of local and global economies.This final post of the season ushers in a windy wet fall by focusing on the forces of wind and water; and our sometimes intimate relationships with nature.As interactors, you’re special individuals self-selected to be a part of an evolutionary journey. You’re also members of an attentive community so I welcome your participation.Please leave your comments below or email me directly.Now let’s go…PUZZLING PILES IN THE PARKI paddled my kayak two miles across a calm Lake Washington this week to a park where I water baby native plants. I realized I move through fluid water at about the same pace as I walk on solid ground. Kayaking is a lot like swimming that way. But dryer. You’re in the water extending one arm forward, grabbing water with the paddle, pulling it behind you while pushing your other arm forward so it can do the same. I lean sideways slightly on each extension rotating the boat, extending its length, rocking back and forth with each stroke. Just like swimming. But dryer.I’m not much of a misty spiritual type, but there is a oneness with water that I experience when swimming or kayaking that is hard to explain. I feel it when I sail too. So does the boat. Sailboats hum with vibration when the force of wind on the sail is balanced by the forces acting on the keel underwater. These invisible forces propel the boat forward, but can also slow it down.Polynesians were some of the best, if not the best, sailors and navigators in the world. To sense the subtle cues of shifts in the current on the vast Pacific waters, the men would put the tiller between their legs and let the most sensitive nerves in their body sense the changes. Their scrotum. Now that’s being one with your boat – and the water.Most people have lost touch with this kind of intimacy with nature. The closer we get to embracing urban life, the more distant nature recedes. I’m reminded of this every time I beach my kayak at the waterfront park I’m helping to restore. I pull the boat ashore, strap on my work gloves, slip on my branded Green Kirkland hat, and set out to water baby native plants under a canopy of firs and old growth cotton woods. But invariably, in my periphery, I’m distracted by a bleach-white pile of toilet paper clumped just beyond the trail.People pooping in public parks is as much pernicious as it is puzzling. One day I became curious how widespread in the park this was. Perhaps this stand of trees is just a particularly pleasant place to poop. So I walked the park. Crossing over a footbridge, I spotted two juice boxes tossed to the side of the creek. I walked down the bank and under the bridge to see more wads of white waste.I collected the juice boxes and tissue and heard a mom on the bridge say to her kids, “Oh look, that nice man is picking up litter!” I had a moment of pride bolt through me, but it was displaced by rage that almost made me want to holler back, “Yeah, so why don’t you and your kids get your butts down here and help!” I didn’t, of course. But I wanted to yell at somebody.As I walked further up the creek, I could see the bank leading up to the restrooms was spotted with white. The closer I got to the building, the more clumps of toilet paper I found. What compels people to walk into a restroom stall, pull more toilet paper from the roll than a single human needs to wipe their fanny, stride outside and into the woods, and poop. Or pee. I found more evidence of pee-pee than poo-poo. Which tells me it’s those with the internal hardware doing most of the doo-dooing in the dirt.I suppose you could cry, COVID! And it’s true. I could see where some would be concerned with being in a public restroom for too long. And let’s face it, it’s nicer in the woods than in a public facility. I’d rather be looking at a tree than a stall door with graffiti etched into it; breathing air that surrounds with a nasty stench to it. But park staffers tell me it was happening long before Covid and it’s been getting worse. While doggy doo-doo is their number one park problem, a close second is public plops from people.The BBC wrote a piece about these dastardly deeds of the terrible turds. They interviewed a forensic psychologist who gets called onto scenes of crimes where someone has dropped some dung. The first thing he asks the police officer is this, “Is it soft or hard?” They think this psychologist is in need of psychiatry. It’s the number one indicator of intent. If it’s soft, the person was anxious, stressed, and realized they either drop trough or poo their pants. So they landed a pile in the middle of the living room and then made off with the TV. If it’s hard, then this person is most likely angry and bitter about the world and this is their way of expressing it.He says the reasons for these episodes range from anxiety, alcohol, illness, rage, or, as one anger management expert put it, people want to make a statement: “Life is s**t, so stand in it.”Either way, these psychologists warn us that shaming is the last thing we should do to remedy this rectal ruse. In any form, it’s a sign of anti-social behavior that most likely stems from some kind of trauma in these people’s lives. I’ve stopped picking it up and instead snap a photo with a description of the location. The city is trying to track occurrences so they can be more targeted in their solutions. I’ve also come to muster compassion for the sources of these pearly piles of paper that pop out amidst the brown brush.WIND AND WATERThis park experience has offered me a whole new angle on the interaction of people and place. Defecating in public I think we’d all agree is a social taboo. Taboo is Polynesian word. It’s formed from the word ta – to mark and pu – an adverb of intensity. It can be spelled tabu or tapu. The Polynesians used this word in many contexts, but one was conservation of natural resources. They would mark reefs, groves, plants, and animals as taboo when they became overfished or overly picked, plucked, or hunted.Numerous anthropologists noted this elsewhere in the world among Indigenous societies; typically with religious overtones to sacred edicts. The Kayapo people of Brazil have religious sanctions as a way of managing groves of trees. Maya’s Huastic people protected sacred groves as did Moroccans and the Chinese.China’s ancient practice of feng shui 风水 is alive today. Search for feng shui on Amazon books and you’ll be greeted with over 40,000 books to choose from. Professor Emeritus of Anthropology and cultural ecologist, Gene Anderson, spent years researching behavior of poor laborers in Hong Kong. His first encounter with feng shui was in 1965. A hospital was being built on a nearby hill where he was staying. As he interacted with area farmers and laborers, they would remark on how bad it was to build there. The elders would tell him, “This is very bad; the construction has cut the dragon’s pulse.” He studiously noted the comment, but found it an odd thing to say.Soon after, a typhoon struck. Two feet of rain in two days brought water that turned to mud as it came gushing down the mountain. The newly built hospital foundation was wiped out and homes were buried in mud at the foot of the hill. The next time he saw his farmer friends, they said, “See? This is what happens when you cut the dragon’s pulse.” Geologists would say it was “slope failure” due to “over steepening.”After ruminating on the catastrophe, Anderson wrote,“A light went on in my head. The Chinese, pragmatic to the core, had described the phenomenon in terms strange to me; but the phenomenon they described was perfectly real. I reflected that the geologists’ terms “oversteepening” and “slope failure” were not much more empirically verifiable than the dragon. Any Chinese peasant would find them even stranger than I had found that eminent serpent, since I had already learned from reading that ancient Chinese saw dragons in the scaly, ridged contours of mountain ranges.”Anderson never thought of facts the same way again. Feng shui guides people to not put houses on a slope or rise. A year later, Anderson observed the effects of another natural disaster – the great floods of 1966. He noticed the only houses to survive, were those that obeyed the principles of feng shui.While he had ample empirical evidence that feng shui works, he could never quite square with the mystical connotations. He had trouble relating to “dragons in the hills”, “tigers in the ridges”, “veins of subtle circulating force”, and “wavelike flows of good and bad luck.” But with time, he’s discovered and appreciated the interdependence of hard-nosed pragmatic empiricism and the more spiritual cosmology of ancient Chinese tradition.The literal meaning of feng shui combines “wind” and “water”. It is the ancient Chinese science of how people interact with place in a way that minimizes damage from natural forces. It guides the planning of houses, buildings, villages as well as ways of getting around: roads, bridges, waterways, and highways. Natural forces in traditional Chinese culture is called ch’i (qi 气) – a force vital to life but can’t be seen. It’s literal meaning is “air” or “breath”; both invisible vital forces that should not be impeded. Feng shui exposes principles that avoid blocking or disrupting that invisible vital force – or ch’i.Wind, in my mind, is the perfect spiritual and empirical example. You can’t see wind, but it’s best not to impede it. And when I’m sailing, wind can bring bad luck – no wind, too much wind, or wind in an unhelpful direction. And it can also bring good luck – a consistent gentle wind blowing in a helpful direction. Harnessing and channeling the invisible force of wind balances forces between the sail and the keel causing fluid turbulence that makes a boat hum and a sailor smile. (Though the turbulence can also create drag, so is best appreciated only momentarily if you’re in a hurry!)Water holds both empirical and mystical and metaphorical truths as well. One look at a drainage map of any massive river system reveals a fractal-like network of tributaries, creeks, and streams that feed into progressively larger rivers. Like the capillaries and veins that gradually grow in diameter as they approach the two largest veins in our bodies – the superior and inferior vena cavae. These connect to the heart that pulses at precisely the right rhythm to send blood all the way to the extremities where the smallest capillaries in mammals deliver oxygen and nutrients to surrounding cells.River systems in tidal zones and floodplains work much like our circulatory systems. The natural cycle of seasonal drought and floods or ebb and flow of tides distribute water, nutrients, and organisms through what is known as a flood pulse. And like wind, these forces cannot be seen, are best not impeded, and can be described by many as bringing good or bad luck. A drought stricken flood plain flush with forgotten water is good luck for plants and animals reliant on the pulse. A tidal rush from a tsunami is nothing but bad luck.S**T HAPPENSIt’s not hard to imagine an undulating mountain ridge with piercing rocks silhouetted against the sky appearing like the scales on the back of a curvaceous dragon. It’s also not hard to imagine the streams running through the steep crevices and valleys and into the flood plains; pulsing like the veins of a mountain dragon. Describing naturally occurring forces this way is both pragmatic and poetic. Empirical and mystical. Especially in the absence of any other explanation.But the first Western scholars to encounter these people lacked such imagination and grace. J. J. M. de Groot was one such person. He was a Dutch missionary and religion instructor at Leiden University in Germany. Here’s how he described what he heard and observed when he spent time in China in the 1800s,“Feng shui is a mere chaos of childish absurdities and refined mysticism, cemented together, by sophistic reasonings, into a system, which is in reality a ridiculous caricature of science.”These words resonated with other Western explorers, scholars, and writers so they copied them. They considered feng shui a form of superstition or religion; a belief that propagated through generations of text books throughout the Western world. But in recent decades that has changed. Most scholars now regard feng shui as scientific. In 1996, Gene Anderson described it like this: “a system of empirical observations and pragmatic knowledge, bound together by an overarching theory that is supposed to be naturalistic.”If you’ve ever been backpacking, you’ve likely pooped in the woods. My climbing friend told me you don’t really have a climbing partner until you’ve pooped next them while dangling from a rope on the face of a cliff high above the mountain floor into what they call a poop-tube. And I’ve spectated at enough cross-country and endurance events to know emergency pooping happens in the woods, on the trail, or even on the bike. S**t happens.But as more people flood urban areas around the world and cities struggle to maintain open, natural spaces, we can’t be leaving grunts on the ground. Besides, it’s not like this is the only form of environmental degradation humans are inflicting on the world. We are unquestionably impeding vital natural forces. Wind, water, and other natural forces are getting chocked. A widespread blockage of the world’s ch’i.The Indigenous people of the Pacific Northwest imagined salmon as humans wearing fish skins. When I put on my wetsuit and swim in Lake Washington, I am a human wearing a fish skin. These people have their own spiritual and cultural beliefs that are also bound together by pragmatism and naturalistic theory. The salmon – and the seas, lakes, and rivers they occupy – bind with the native people and their sense of place. They believe they are here to take care of the salmon, because the salmon take care of them.Lake Washington used to be home to countless salmon. They would have been running under my kayak on their way to Juanita Bay this time of year. There would be so many of them that they’d clog the entry to Forbes Creek; a floor of wiggling salmon so thick you could have walked on top of them. The last time a salmon was spotted trying to spawn here at Forbes Creek was 2001.The lake level dropped in 1910 when they cut a path to Seattle’s Lake Union so ships constructed in Kirkland could make their way to sea. Upstream the creek’s water is polluted from lawn fertilizer runoff, pesticides, and tire dust and oil from the flow of traffic on the freeway under which the water flows. Tire particulates have shown to be particularly harmful to baby salmon. And while that electric car may look green, the added weight of the battery and increased torque from engine results in even more tire wear and particulate matter. We all breath it and the salmon do too. Cars and trucks are defecating in our streams.Lake Washington is as deep as it is wide. It was carved by a giant receding glacier. Creation stories passed down through generations of the Puget Sound’s coastal tribes tell of chaotic natural forces of the post ice-age. Glaciers retreating, rivers flowing in both directions, volcanoes, earthquakes, and freezing temperatures. It took thousands of years for things to settle down to where salmon could populate the region and fir trees could climb to the sky. But the spiritual and pragmatic words to describe the anxiety and fear felt by this dynamic changing environment have endured through millennia.The native Puget Sound word dookw is a root word that means “to change” or “transform.” Out of it grew words that describe worry, dissatisfaction, and anger; all words that could describe feelings most of us feel as we ponder the ferocity of wind, the slowing riparian pulse of cyclical drought and rain, or the rising sea water as the northern ice melts. It’s the pervasive anger and worry those psychologists said could can lead to hard stools.Indigenous people have lived through a lot of s**t, but they don’t leave it there for us to stand in. Dookw is also the root word for “yesterday” and “tomorrow.” A positive sign that if we all find a connection to the sometimes violent vital forces of nature, we will live to see another day while charting courses to the future. Subscribe at interplace.io

As espécies brasileiras, principalmente plantas e invertebrados marinhos, são fontes de moléculas e processos metabólicos de valor científico e socioeconômico com potencial para contribuir com a melhoria da qualidade de vida por meio do seu uso farmacêutico entre outros. Entretanto, o país gasta mais de US$ 7 bilhões por ano na importação de princípios ativos para químicos agropecuários, além da importação de princípios ativos utilizados por mais de 70% dos medicamentos produzidos internamente, subaproveitando o potencial da biodiversidade nacional e a oportunidade de promover fonte sustentável de renda às populações locais e potencializar a cadeia produtiva nas regiões de exploração. A ausência de interação entre os exploradores e os detentores de conhecimentos tradicionais contribui para a perda da possibilidade do uso sustentável de plantas e animais medicinais. O Brasil possui grande diversidade de povos indígenas (são quase 300 grupos falando mais de 180 línguas) e de populações tradicionais e comunidades locais, como quilombolas e caiçaras, que são conhecedores da biodiversidade e sua relação com o bem-estar humano. Esse conhecimento muitas vezes se reverte no manejo de produtos com valor no PIB regional. Essas populações têm contribuído de forma essencial para a agro biodiversidade, que é de fundamental importância para a segurança alimentar. Os povos indígenas do Brasil aprenderam a cultivar, por exemplo, o amendoim, a mandioca e o guaraná. Populações tradicionais do Rio Negro, no Amazonas, conservam e produzem mais de 100 variedades de mandioca. As mulheres de uma aldeia Kayapó, no Pará, conhecem e nomeiam 50 variedades de batata-doce e 40 variedades de carás. Os índios Kayapó do Pará usam mais de 70 espécies florestais dentre as 99 localmente recenseadas; os Tembé do Maranhão usam 73 espécies florestais dentre as 119 recenseadas. A sociedade brasileira precisa ter acesso aos conhecimentos e práticas desenvolvidos por populações tradicionais que utilizam de modo sustentável os recursos naturais. Esse conhecimento tem potencial para gerar renda, reduzir a pobreza, desenvolver medicamentos e ativos químicos de interesse industrial. Além disso, arranjos institucionais que incluam a efetiva participação de atores locais na gestão dos recursos naturais são importantes para a conservação ambiental, porém ainda insuficientes. Garantir a base legal e construir um ambiente seguro e favorável ao compartilhamento dos conhecimentos e benefícios das fontes tradicionais de saber será essencial para conciliar justiça social com avanço econômico e equilíbrio ambiental. Brazilian species, mainly plants and marine invertebrates, are sources of molecules and metabolic processes of scientific and socioeconomic value with the potential to contribute to improving the quality of life through their pharmaceutical use, among others. Brazil has a great diversity of indigenous peoples (almost 300 groups speaking more than 180 languages) and traditional populations and local communities, such as quilombolas and caiçaras, who are aware of biodiversity and its relationship with human well-being. This knowledge is often reversed in the handling of products with value in the regional GDP. Brazilian society needs access to the knowledge and practices developed by traditional populations that use natural resources in a sustainable way. This knowledge has the potential to generate income, reduce poverty, develop medicines and chemical assets of industrial interest. Créditos (com adaptações): http://nupaub.fflch.usp.br/sites/nupaub.fflch.usp.br/files/VITOR%20TOLEDO%20povos%20e%20comuniades%20PRONTO%20(1).pdf http://www.livroaberto.ibict.br/bitstream/1/750/2/Biodiversidade%20e%20comunidades%20tradicionais%20no%20Brasil.pdf http://arquivos.ambiente.sp.gov.br/cea/2011/12/JulianaS.3.pdf --- Send in a voice message: https://anchor.fm/multimidiavillage/message

¿Qué tiene que ver el cantante madrileño con los pueblos indígenas QOM del Chaco Formoseño o los Kayapo del amazonas brasileño? La verdad que no sabía de esto hasta que prendí el micrófono y hablé. En este episodio exploraremos el nuevo disco del rapero-trapero-crooner C. Tangana, llamado "El Madrileño" con el fin de trazar algunas líneas de fuga que conectan este disco y a su autor con la latinoamérica de los géneros musicales de raíz, a la ciudad de Madrid y sus migraciones y sobre todo sus contribuciones a la construcción de una la mirada estereotipada que tiene el mundo anglosajón sobre ibero-latinoamérica. (Además: Latinoamérica y España: ¿Qué ya no nos habíamos separado hace rato?) Bibliografía recomendada de este episodio: - Briones, Claudia. (1998) La Alteridad del "cuarto mundo". Una deconstrucción antrpoloógica de la diferencia. Buenos Aires, ediciones del Sol. - Castro, Ernesto. (2019) El Trap: Filosofía Millenial para la crisis en España. Madrid, editorial Errata Naturae. - Garcia Canclini, Nestor. (2008) Culturas híbridas: Estrategias para entrar y salir de la modernidad. Buenos Aires, editorial Paidós. --- Send in a voice message: https://anchor.fm/antropologiapop/message

Neste episódio, você ouvirá três relatos sobre o contexto das/os professoras/es, dos povos indígenas e dos Quilombolas no conturbado período histórico que vivemos no Brasil. Eles foram escritos por Heldo Mendonça, Val Sampaio e Cícero Pedrosa Neto a partir da “Oficina de Podcasts: da ideia à produção independente”, elaborada e ministrada por mim, pelo Wesley Vaz Oliveira e pelo Jackson Francisco da Conceição Müller. Ela ocorreu entre os dias 18 à 20 de Novembro de 2020, durante o IV Encontro de Antropologia Visual da América Amazônica. Espero que gostem do episódio e, se possível, compartilhe ele nas suas redes sociais e conta pra gente o que você achou! Contato Instagram: @podcastdemarte / @brennodemarchi E-mail: podcastdemarte@outlook.com Colaborações Cícero Pedrosa Neto: @pedrosaneto Heldo Mendonça Val Sampaio: @val.sampaio / https://www.valsampaio.com/ Wesley Vaz Oliveira: @wesleyvaz_oliveira Jackson Francisco da Conceição Müller: @jacksonconceicao Músicas Blear Moon - Further Discovery Evgeny Grinko - Other Child Room Blue Dot Sessions - Ticky Tack brenofurtado - Nira No. 2 das “Canções Kayapo” (disponível em https://freesound.org) brenofurtado - Nira No. 7 das “Canções Kayapo” (disponível em https://freesound.org) Borrtex - Choice

Phil Ruxton is Vice President of Sustainability of Croda and helped the Executive Committee and Board of Croda International to develop sustainability goals that will make Croda land, people and climate positive by 2030; and Marco Carmini is Managing Director of Croda Latin America and an engineer with over 35 years experience in renewable feedstocks.

Sabah Rahmani, Paroles des peuples racines ; Plaidoyer pour la Terre, Éditions Actes Sud, 5 novembre 2019Et si penser le monde de demain puisait ses sources dans les racines de l'humanité ? Non comme un retour nostalgique à des origines lointaines, mais comme une source d'inspiration pour insuffler de nouveaux modèles de société, plus respectueux de la nature et des hommes. À partir de récits inédits recueillis auprès 19 représentants de peuples racines venus de tous les continents de la planète, ce livre réunis la voix de ces peuples. Ils sont Papou, Massaï, Maori, Pygmée, Peul, Touareg, Sami, Kanak, Kayapo, Kogis, Mapuche..., ils témoignent tous d'une sagesse et d'une volonté d'agir en faveur de la nature et des cultures.Journaliste, diplômée en anthropologie, Sabah Rahmani travaille sur la question des peuples racines depuis plus de vingt ans. Elle a effectué de nombreux reportages auprès de communautés autochtones. Ses sujets de prédilection portent sur les relations entre l'humain et la nature. Rédactrice en chef adjointe du magazine Kaizen, 100% positif, elle travaille pour la valorisation des cultures et de l'environnement.

Kayapó Bepkororoti, better known as Paulinho Paiakan, was a hero to Indigenous Brazilians across the country, not just those of his own Kayapó people.Paiakan was seen as one of the first Kayapó to recognize the power of the media and of learning Portuguese, the language of Brazil’s majority. He also understood the importance of unifying Brazil’s Indigenous people.Related: Police beating of Indigenous chief fuels Canadian anti-racism protests“The only thing, brothers and sisters, is unity,” he said in a recent interview from an Indigenous gathering, which was posted after his death. “We all must unite in order to fight. That is the only way we will overcome any government.” Partiu nesta manhã o grande líder Kayapó Bepkororoti, mais conhecido como Paulinho Payakan.Partiu nesta manhã o grande líder Kayapó Bepkororoti, mais conhecido como Paulinho Payakan. Mais uma vida levada pela Covid-19! Para os povos indígenas, em especial os Kayapó, mais uma enciclopédia de conhecimento tradicional que se vai! Lembramos sua luta e trajetória com uma mensagem de união, gravada em janeiro de 2020, quando já reforçava a importância de somar esforços para combater os ataques sistemáticos que os povos indígenas vem sofrendo. O avanço da pandemia já vitimou 287 parentes e segue em ritmo acelerado nas aldeias e territórios indígenas. Confira a homenagem da @coiabamazonia para o líder Paulinho Payakan. #luto #vidasindígenasimportam #povosindigenas #quarentenaindigenaPosted by Mídia NINJA on Wednesday, June 17, 2020Last week, he died from the coronavirus, and while his legacy lives on, some say his death is a sign of the times for Indigenous peoples across Brazil, as COVID-19 increasingly spreads into their territories.“Paiakan will be missed,” said Adriano Jerozolimski from the Protected Forest Association, which represents roughly 30 Kayapó communities in southern Pará state.“It’s difficult to predict the real impact that this new illness is going to have on the Kayapó and Indigenous peoples, in general. But it will be enormous. It’s already a catastrophe.”Adriano Jerozolimski, Protected Forest Association“It’s difficult to predict the real impact that this new illness is going to have on the Kayapó and Indigenous peoples, in general. But it will be enormous. It’s already a catastrophe.”So far, 332 Indigenous people have died from the coronavirus, and 7,208 people are infected across 110 tribes, according to the Association of Indigenous Peoples in Brazil (APIB), a leading Indigenous organization.Amid the pandemic, Indigenous peoples across Brazil are also facing increasingly racist and hostile attitudes from local officials and businesses. The mayor of Pau D’Arco, in the Amazonian state of Pará, banned Kayapó tribal members from the city, saying they are high-risk for infection.“This is prejudice, discrimination — or racism,” said local Indigenous leader Takwyry Kayapó.Related: Black Lives Matter protests renew parallel debates in Brazil, ColombiaFar to the south, 40 Kaingang tribal members living on the Serrinha Indigenous Territory were fired from their jobs at a local meatpacking plant run by JBS, the world’s largest meat-processing company, on the grounds that they, too, were high-risk for infection. A local Kaingang lawyer is fighting the mass firing.Meanwhile, deaths continue to climb, and the number of Indigenous people infected with COVID-19 has doubled in just a week.“We are losing our leaders. We are losing our libraries. That’s the feeling that we have about losing many of these community elders. That the communities are losing their knowledge and history.”Sandro Luckmann, Missionary Council for Indigenous People, COMIN“We are losing our leaders,” said Sandro Luckmann, the director of the Missionary Council for Indigenous People, COMIN. “We are losing our libraries. That’s the feeling that we have about losing many of these community elders. That the communities are losing their knowledge and history.”Paiakan, who was about 65 years old, is survived by his wife and their three girls. There’s been an outpouring all over social media in Brazil honoring the late Indigenous leader.Related: Brazil's government hid coronavirus stats. That's a problem.In one 36-second video, roughly a dozen members of the Kaingang tribe, in southern Brazil, dance in face masks and feathered headdresses. pic.twitter.com/oeyLhQztS2— APIB oficial (@ApibOficial) June 18, 2020“Today is a very sad day. A day of mourning for the Indigenous peoples of Brazil,” says a man in an accompanying video clip. “We are here to say that we will survive the pandemic and try to live life as Paiakan did, in defense of the environment and fighting for the Indigenous cause.”O legado da luta de Bepkororoti, Paulinho Paiakan, está enraizado na vida dos povos indígenas de todas as regiões do Brasil. O povo Kaingang do Sul do país fez uma linda homenagem pela passagem de Paulinho. #luto pic.twitter.com/aV9Sj0YaZR— APIB oficial (@ApibOficial) June 18, 2020Another, produced by the Indigenous filmmaker Kamikia Kisedje, features grainy news footage from 1989. Representatives of 24 different Brazilian Indigenous tribes and environmentalists march chanting into a stadium in the Amazon city of Altamira to fight government plans to build hydroelectric dams on their land.Homenagem do fotógrafo e cineasta ambiental indígena @kamikiakisedje para Paulinho Paiakan, que junto com seu tio, Cacique Raoni, liderou a mobilização de enfrentamento da hidrelétrica de Kararaô (primeiro nome dado para o projeto da usina que hoje é Belo Monte), em 1989. #luto pic.twitter.com/Ira7s369ZW— APIB oficial (@ApibOficial) June 18, 2020Paiakan, the organizer, tells a government representative that dams would destroy their people. The crowd cheers.Paiakan, who began to defend Indigenous land under Brazil’s military dictatorship in the 1970s, was instrumental in the demarcation of tribal territory and ensuring that Indigenous rights were enshrined in Brazil’s 1988 Constitution.“Paiaka was one of the activists who was on the frontlines of making sure that clauses that guarantee Indigenous rights today are in the constitution.”Glenn Shepard, an anthropologist and filmmaker who has lived and worked in the Amazon for decades“Paiaka was one of the activists who was on the frontlines of making sure that clauses that guarantee Indigenous rights today are in the constitution,” said Glenn Shepard, an anthropologist and filmmaker who has lived and worked in the Amazon for decades.Related: Women leaders eschew 'macho-man' politics in COVID-19 response“He was in the room during the creation and signing of the constitution and he was translating. There was this huge Kayapó commission.” Historic alliance of forest peoples at Altamira in 1989 in opposition to the Belo Monte dam, with Paulino Payakan in a leading role via @felipedjeguaka @socioambiental https://t.co/G4dtftNDYU— Glenn H. Shepard (@TweetTropiques) June 19, 2020Paiakan and his uncle, Chief Raoni Metuktire became the faces of the international movement to defend the Amazon against deforestation, mining and development. With the help of rock star Sting and an international campaign, they successfully blocked the development of the Belo Monte Dam on the Xingu River for years before a modified project was eventually built over the last decade.But his international image was tarnished in 1992 when a student accused him of rape. The news broke on the cover of the conservative magazine Veja the very week that the world’s environmental leaders were amassed in Rio de Janeiro for the historic Earth Summit.The allegations were thrown out of court two years later. But a retrial in 1998 led to the conviction of both Paiakan and his wife. They were sentenced to six, and four years in jail, respectively, which they partially served under house arrest on their Indigenous territory.Paiakan never regained his previous international rock star status. For his allies, the case was a tool to silence Paiakan and his prominent environmental activism.“In order to push back against the demarcation of Indigenous lands and in order to be able to deforest and extract the resources from the land, and everything that Paulinho was against, they politically shot him — the greatest environmental icon on the planet at that time,” said Felipe Milanez, a humanities professor at the Federal University of Bahia, who knew Paiakan and his family well, having worked at Brazil’s National Indian Foundation.De toda a imprensa que massacrou Paiakan e os Kayapo, sempre ao lado dos fazendeiros e mineradoras, que inclui OGlobo, Estadão, JB, QuantoÉ, Veja, etc, a @folha foi a única que trouxe dois obituários RACISTAS por Fabiano Maisonnave e Sérgio Dávila requentando mentiras antigas.— Felipe Milanez (@felipedjeguaka) June 21, 2020 

This week, Jair Bolsonaro, the President of Brazil, ignored the advice of his own health minister, and went for a walk in the capitol, declaring “We’ll all die one day.” Bolsonaro, a right-wing populist elected to the Presidency in 2018, is known for flouting conventional wisdom. He is especially cavalier about the environment. Several weeks ago, he introduced a bill to allow commercial mining on protected indigenous lands in the Amazon. Jon Lee Anderson, a New Yorker staff writer, recently returned from Brazil, where he was reporting on the effects of these exploitative practices on one indigenous group in particular, the Kayapo. He says that Bolsonaro’s mining bill, like so many of his more radical policies, will have effects that are almost impossible to predict. “The indigenous people are the last defense for some of the world’s last wilderness areas. Its habitats, its ecosystems, the animals that live within it, the medicinal plants that we have yet to even know exist—the indigenous people turn out to be the final custodians,” Anderson says. “And, in some tragic cases, they are also the handmaidens to their own destruction. And it’s always been that way, and that’s what people like Bolsonaro understand.”   Audio used from the video of the late Chief Mro’o’s was produced by Glenn Shepard, an anthropologist at the Goeldi Museum, in Brazil. Additional music by Filipe Duarte.

This week on Broads You Should Know, Sara teaches Sam & Justin about Tuira: the warrior woman from the Kayapo tribe in the Amazon rainforest who stood up to the world bank and stopped a dam from being built in 1989. The story has a few twists and turns, but the world will always remember the sight of the bare-chested woman who shoved a machete into a man's face at a press conference in Brazil. Broads You Should Know is the podcast about amazing and noteworthy women from history, hosted by Sam Eggers, Sara Gorsky, & Justin Xavier. If you have any women you'd love for us to cover on a future episode, send us an email at BroadsYouShouldKnow@gmail.com, or dm us on IG:@BroadsYouShouldKnow@SamLAEggers@SaraGorsky@TheJustinXavier New episode every Wednesday. Broads You Should Know is a part of the @mmmpodcasts network.

About 60 percent of the Amazon rainforest is located on Brazilian territory. An irreplaceable source of biodiversity and essential global climate regulator, many fear the forest is under threat from a loosening of environmental protections under Brazil's new rightwing President Jair Bolsonaro. Andres Schipani reports from an Amazon village where the Kayapo people have safeguarded the forest for generations. Read Andres's story hereContributors: Josh Noble, weekend news editor and Andres Schipani, Brazil correspondent. Producer: Fiona Symon See acast.com/privacy for privacy and opt-out information.

Tres sirvientes muy curiosos desobedecerán y dejarán escapar la mágica noche, y con ella todas las cosas se perderán. Solo la hija de la Gran Serpiente podrá poner orden al caos de la oscuridad. En el epílogo exploramos la situación histórica de los nativos en la amazonía brasilera y contamos un mito de Afro Brasilero que se asemeja al mito Kayapó. Lee la transcripción aquí.-

Three very curious servants will disobey orders and will let the night escape, and with it, all the things will be lost. But a woman will know how to bring order to the recent chaos. In the afterword, we explore the current situation of the indigenous people in the Brazilian Amazon. Last, we conclude the program with an Afro-Brazilian myth rooted in the Yoruba tradition.Read the transcript here

The Kayapo of Brazil proved that indigenous people can become a powerful voice in their own defense. This archival program is part of our 30th anniversary celebration. Anthropologist Terry Turner (1935-2015) was a strong proponent for the rights of indigenous peoples. See acast.com/privacy for privacy and opt-out information.

A history of confrontation made the Kayapo formidable opponents to a government plan to flood their lands. This archival program is part of our 30th anniversary celebration. Anthropologist Terry Turner (1935-2015) was a strong proponent for the rights of indigenous people See acast.com/privacy for privacy and opt-out information.

The Kayapo turned their corn ceremony into a confrontation with the Brazilian government. This archival program is part of our 30th anniversary celebration. Anthropologist Terry Turner (1935-2015) was a strong proponent for the rights of indigenous peoples. See acast.com/privacy for privacy and opt-out information.

Jednym z często powtarzanych w paleoastronautyce wątków jest "powrót" bogów z kosmosu. Słynny serial Ancient Aliens pytał nas "Czy powrócą?". Jak patrzeć na szanse na powrót planetarnych ojców, którzy pozostawili nas na Ziemi? Kilka kultur na Ziemi wyglądało powrotu bogów - przybyszów z nieba. W paleoastronautyce wątek ten został mocno spopularyzowany, a za typowy przykład podawano tzw. kulty Cargo. Czy podobne mity to znak, że rzeczywiście ktoś zrobił tu sobie przystanek w drodze przez kosmos? Najsłynniejszy wątek związany z powrotem Bogów odnosi się do Quetzalcoatla. Aztecka legenda mówiła, że miał on powrócić do swych wiernych. Do dziś krąży swego rodzaju legenda o tym, że Aztekowie pomylili Boga z konkwistadorami. Czy jest w tym jakieś ziarno prawdy? A może my również czekamy na kogoś, kto okaże się innym niż go sobie wyobrażamy? Motyw powracającego Boga lub herosa, który rzeczywiście odwiedził swoje "dzieci" w trudnej chwili pojawia się w micie ludu Kayapo na temat Bep Kororoti. Ta historia również stała się hitem wśród zwolenników teorii Ancient Aliens. Czy naprawdę stanowi mocny punkt dotyczący teorii odwiedzin z kosmosu? W filmie "Prometeusz" zarysowany zostaje inny scenariusz: ojcowie ludzkości pragną nas unicestwić i w wyniku tego sami giną. Tamtejsi paleoastronauci przedstawieni są jako istoty zimne i wyrachowane. Czy Ridley Scott był bliski prawdy? Dużo w ostatnich latach mówiło się o Nazca. Ostatnio odkryto zresztą wiele nowych geoglifów. Jak po latach traktuje się teorię Danikena, że były to "lądowiska" dla Obcych i znaki dla pozaziemskich statków? Wiele osób twierdzi, że jest w stałym kontakcie z przybyszami z kosmosu. Czy nie jest czasem tak, że "bogowie" cały czas odwiedzają niektórych ludzi, tylko że dziś, w świecie pełnym ideologii, religii i nauki, nie ma to już takiej siły przebicia? Istnieje teoria, że zaawansowane cywilizacje nie ingerowałyby w rozwój prymitywnych społeczeńst. Ale dlaczego tak naprawdę miałyby tego nie robić? Słynna opowieść o Semjazie i grupie upadłych aniołów mówi o istotach, które przyleciały, by nauczać ludzkośc, ale zostały ukarane przez wyższą instansję. W sumie dlaczego "bogowie", jeśli tu przybyli, musieli opuścić naszą planetę? W audycji udział wzięli: Arkadiusz Kocik, Warmińsko-Mazurska Grupa Ufologiczna Tomasz Pawlus, pasjonat tematów ufologicznych i paranormalnych, założyciel Klubu Paranormalium w Jarosławiu Piotr Cielebiaś, Nieznany Świat, współprowadzący debatę Marek Sęk "Ivellios", Radio Paranormalium, współprowadzący i opiekun techniczny audycji

Jednym z często powtarzanych w paleoastronautyce wątków jest "powrót" bogów z kosmosu. Słynny serial Ancient Aliens pytał nas "Czy powrócą?". Jak patrzeć na szanse na powrót planetarnych ojców, którzy pozostawili nas na Ziemi? Kilka kultur na Ziemi wyglądało powrotu bogów - przybyszów z nieba. W paleoastronautyce wątek ten został mocno spopularyzowany, a za typowy przykład podawano tzw. kulty Cargo. Czy podobne mity to znak, że rzeczywiście ktoś zrobił tu sobie przystanek w drodze przez kosmos? Najsłynniejszy wątek związany z powrotem Bogów odnosi się do Quetzalcoatla. Aztecka legenda mówiła, że miał on powrócić do swych wiernych. Do dziś krąży swego rodzaju legenda o tym, że Aztekowie pomylili Boga z konkwistadorami. Czy jest w tym jakieś ziarno prawdy? A może my również czekamy na kogoś, kto okaże się innym niż go sobie wyobrażamy? Motyw powracającego Boga lub herosa, który rzeczywiście odwiedził swoje "dzieci" w trudnej chwili pojawia się w micie ludu Kayapo na temat Bep Kororoti. Ta historia również stała się hitem wśród zwolenników teorii Ancient Aliens. Czy naprawdę stanowi mocny punkt dotyczący teorii odwiedzin z kosmosu? W filmie "Prometeusz" zarysowany zostaje inny scenariusz: ojcowie ludzkości pragną nas unicestwić i w wyniku tego sami giną. Tamtejsi paleoastronauci przedstawieni są jako istoty zimne i wyrachowane. Czy Ridley Scott był bliski prawdy? Dużo w ostatnich latach mówiło się o Nazca. Ostatnio odkryto zresztą wiele nowych geoglifów. Jak po latach traktuje się teorię Danikena, że były to "lądowiska" dla Obcych i znaki dla pozaziemskich statków? Wiele osób twierdzi, że jest w stałym kontakcie z przybyszami z kosmosu. Czy nie jest czasem tak, że "bogowie" cały czas odwiedzają niektórych ludzi, tylko że dziś, w świecie pełnym ideologii, religii i nauki, nie ma to już takiej siły przebicia? Istnieje teoria, że zaawansowane cywilizacje nie ingerowałyby w rozwój prymitywnych społeczeńst. Ale dlaczego tak naprawdę miałyby tego nie robić? Słynna opowieść o Semjazie i grupie upadłych aniołów mówi o istotach, które przyleciały, by nauczać ludzkośc, ale zostały ukarane przez wyższą instansję. W sumie dlaczego "bogowie", jeśli tu przybyli, musieli opuścić naszą planetę? W audycji udział wzięli: Arkadiusz Kocik, Warmińsko-Mazurska Grupa Ufologiczna Tomasz Pawlus, pasjonat tematów ufologicznych i paranormalnych, założyciel Klubu Paranormalium w Jarosławiu Piotr Cielebiaś, Nieznany Świat, współprowadzący debatę Marek Sęk "Ivellios", Radio Paranormalium, współprowadzący i opiekun techniczny audycji

Cristina Mittermeier (born Cristina Sofía Goettsch Cabello: November 26, 1966 in ) is a . She has coauthored books for popular and scientific audiences, as well as and magazine articles. She is founder, former President, and a Fellow of the . Mittermeier studied at the College for the Arts in (no degree). Her images focus on demonstrating the important relationship between human cultures, especially and . A good portion of her work centers on a tribe from the central Amazon called the Kayapo (see image on the left).The Kayapo continue to invite her back to photograph their way of life and their struggle to keep their territory and she said she "tries to bring that story out in the most dignified, compelling way" she can. Mittermeier said that she’s passionate about the lives and struggles of indigenous people and the important role they play to protect biodiversity, languages, culture, and landscapes. In 2005, Mittermeier created the (ILCP), and in 2011 resigned from her position as the organization's . She sits on the Board of Directors of the , and the Chairman's Council of (her ex-husband's organization). Mittermeier also photographed, and was integral to the deliberations of, the Conference (, 2003), working closely with Dr. . In 2008, she was named one of 's Artisans of Imagery.   Resources: Sea Legacy   Cristina Mittermeier   Paul Nicklen   Build your website today by taking advantage of Squarespace’s free trial. Remember to use the offer code “Candid Frame” to receive 10% of your first purchase.   http://www.squarespace.com/stories?channel=podcast&subchannel=candidframe&source=candidframe   Download the free Candid Frame app for your favorite smart device.   Click here to download for . Click here to download Click here to download for Support the work we do at The Candid Frame with your donations via PayPal.   https://www.paypal.com/us/cgi-bin/webscr?cmd=_flow&SESSION=CI-u8DvU5TkpiSnoDY8Lf12JgmERHeb985rGgHpS6ysfXpNJhLPd-nSuCmO&dispatch=5885d80a13c0db1f8e263663d3faee8defcd6970d4fd9d661117ac2649af92bb