Kayapo Courage - 0 views
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five officially demarcated tracts of contiguous land that in sum make up an area about the size of Kentucky. T
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9,000 indigenous people, most of whom can’t read or write and who still follow a largely subsistence way of life in 44 villages linked only by rivers and all-but-invisible trails.
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Barbara Zimmerman, the director of the Kayapo Project for the International Conservation Fund of Canada and the United States–based Environmental Defense Fund,
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Fissioning,” as anthropologists call it, is often the way Kayapo resolve disagreements or relieve the strain on resources in a particular area.
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a generator in a government-built nurses’ station; a solar panel array enclosed in a barbed wire fence; satellite dishes mounted on truncated palm trees. A few families have TVs in their thatch houses and enjoy watching videos of their own ceremonies, along with Brazilian soap operas. Pukatire showed us to a two-room schoolhouse built a few years ago by the Brazilian government—a pistachio-colored concrete structure with a tile roof and shutters and the luxe marvel of a flush toilet fed by well water.
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loudly singing in the Kayapo custom to announce his successful quest for the land turtles that are a vital part of the village diet.
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In 1900, 11 years after the founding of the Brazilian Republic, the Kayapo population was about 4,000. As miners, loggers, rubber tappers, and ranchers poured into the Brazilian frontier, missionary organizations and government agencies launched efforts to “pacify” aboriginal tribes, wooing them with trade goods such as cloth, metal pots, machetes, and axes. Contact often had the unintended effect of introducing measles and other diseases to people who had no natural immunity. By the late 1970s, following the construction of the Trans-Amazon Highway, the population had dwindled to about 1,300.
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ar parties evicted illegal ranchers and gold miners, sometimes offering them the choice of leaving Indian land in two hours or being killed on the spot. Warriors took control of strategic river crossings and patrolled borders; they seized hostages; they sent captured trespassers back to town without their clothes.
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1988 the Kayapo helped get indigenous rights written into the new Brazilian Constitution, and eventually they secured legal recognition of their territory.
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Kayapo leaders made a brilliant translation of the Kayapo warrior tradition to the tradition of the 20th-century media spectacle,”
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shotguns and motorized aluminum boats to Facebook pages, they have shown a canny ability to adopt technologies and practices of the cash-based society at their borders without compromising the essence of their culture.
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hey have embraced video cameras to record their ceremonies and dances and to log interactions with government officials.
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1980s and in the 1990s sold mahogany logging concessions—alliances they came to regret and now have largely ended.
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Kayapo learned to organize and to put aside their sometimes fractious relations to cultivate unity of purpose among themselves
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the richest and most powerful of around 240 indigenous tribes remaining in Brazil. Their ceremonies, their kinship systems, their Gê language, and their knowledge of the forest and conception of the continuum between humans and the natural world are intact. What may be the most crucial of all, they have their land. “The Kayapo aren’t entering the 21st century as a defeated people. They aren’t degrading themselves,” Zimmerman told me. “They haven’t lost a sense of who they are.”
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At least for the moment. It’s one thing to teach the skills and ceremonies of traditional culture; it’s another to inspire a sense of why knowledge of how to make arrow-tip poison (from herbs and snake venom with beeswax as an adhesive) or stack tortoises or stun fish using oxygen-depriving timbo vines might be valuable to a generation beguiled by iPhones and the convenience of store-bought food. Interest in traditional dress, beadwork, and ancestral practices is still strong in Kendjam, but it’s not uniform, and even if it were, the threats from outside are daunting.
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400 Kayapo chiefs avowed their opposition to a raft of decrees, ordinances, and proposed laws and constitutional amendments that would gut their ability to control their land and prevent them, and any other indigenous group, from adding to their territory.
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a campaign to enable mining, logging, and agricultural interests to circumvent indigenous rights, now inconveniently guaranteed by the Brazilian Constitution. A
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n Kayapo villages the division of labor falls along traditional lines. The men hunt and fish; the women cook, garden, and gather fruits and nuts.)
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It was as obvious to Meikâre as the meat department of a Stop & Shop would be to me. He and Okêt darted ahead. Fifteen minutes later a shot rang out, then two more.
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plugged the escape holes of a mole cricket nest in a sandbank and then had dug up and captured a batch of mole crickets, which they used to bait fishhooks and catch piranha.
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the program of pacification by the Indian Protection Service, a forerunner of the National Indian Foundation, or FUNAI,
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“Before contact we were clubbing each other to death, and everybody lived in fear,” he said. “Without a doubt things are much better today because people aren’t hitting each other over the head with war clubs.”
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“I am worried about our young people who are imitating whites, cutting their hair and wearing stupid little earrings like you see in town. None of the young people know how to make poison for arrows.
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You can’t use the white man’s stuff. Let the white people have their culture, we have ours.’ If we start copying white people too much, they won’t be afraid of us, and they will come and take everything we have. But as long as we maintain our traditions, we will be different, and as long as we are different, they will be a little afraid of us.”
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Its supporters defend it as a way of delivering needed electricity, while environmentalists have condemned it as a social, environmental, and financial disaster.
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the region’s indigenous people were not adequately consulted, Brazil’s federal Public Prosecutor’s Office filed a series of lawsuits to stop the complex, essentially pitting one branch of the government against another. The cases went to the country’s Supreme Court, but judgments have been deferred, and construction of Belo Monte has been allowed to proceed.
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nflux of an estimated 100,000 workers and migrants. The dams will flood an area the size of Chicago. Official estimates project that 20,000 people will be displaced; independent estimates suggest the number may be twice as high. The dams will generate methane from inundated vegetation in quantities that rival the greenhouse gas emissions of coal-fired power plants. The diversion of some 80 percent of the water along a 62-mile stretch of the Xingu will dry up areas that depend on seasonal floodwaters and are home to endangered species.
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woman approached, held his hand, and began to sob. In a different culture bodyguards might have hustled her away, but Ropni seemed unfazed and in fact began sobbing as well. The anguished weeping was not the result of some fresh catastrophe but a form of ritual Kayapo mourning for departed mutual friends.
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“I don’t like Kayapo imitating white culture. I don’t like gold miners. I don’t like loggers. I don’t like the dam!”
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the chiefs of the eastern part of the territory had been accepting money from Eletrobras. Boxes of brand-new 25-horsepower boat motors were stacked on the porch of the Protected Forest Association headquarters.
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he consortium building the dam was investing in wells, clinics, and roads in the area and was paying a dozen villages nearby an allowance of 30,000 reais a month (roughly $15,000) for food and supplies, which Schwartzman describes as “hush money.”
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pollution from clear-cutting and cattle ranching had wrecked the fishing grounds, and it was not uncommon to see Kayapo shopping in supermarkets for soap and frozen chicken.
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In the old days men were men,” Ropni said. “They were raised to be warriors; they weren’t afraid to die. They weren’t afraid to back up their words with action. They met guns with bows and arrows. A lot of Indians died, but a lot of whites died too. That’s what formed me: the warrior tradition. I have never been afraid to say what I believed. I have never felt humiliated in front of the whites. They need to respect us, but we need to respect them too. I still think that warrior tradition survives. The Kayapo will fight again if threatened, but I have counseled my people not to go looking for fights.”
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FUNAI paperwork authorizing various matters they had discussed. Mekaron-Ti, who was fluent in the Western world as well as the forest world, signed his name quickly like someone who had written a thousand letters. But Ropni held the pen awkwardly. It was striking to see him struggle with the letters of his name, knowing what esoteric expertise was otherwise in his hands, how deftly he could fasten a palm nut belt, or insert a lip plate, or whittle a stingray tail into an arrowhead, or underscore the oratory that had helped secure a future for his people. In the Xingu Valley there had hardly ever been a more able pair of hands. But in the realm that required penmanship, the great chief was like a child.
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, 26 eastern Kayapo leaders met in Tucumã and signed a letter rejecting further money from the dambuilding consortium: “We, the Mebengôkre Kayapo people, have decided that we do not want a single penny of your dirty money. We do not accept Belo Monte or any other dam on the Xingu. Our river does not have a price, our fish that we eat does not have a price, and the happiness of our grandchildren does not have a price. We will never stop fighting... The Xingu is our home and you are not welcome here.”
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Can you be a Kayapo and not live in the forest?” Djyti thought for a while, then shook his head and said no. Then, as if contemplating something unthinkable, he added: “You are still a Kayapo, but you don’t have your culture.”
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In the past some anthropologists have fetishized cultural purity, fretting over the introduction of modern technology. But cultures evolve opportunistically like species—the Plains Indians of North America picked up their iconic horses from the Spanish—and strong traditional cultures will privilege themselves, making the accommodations they think will ensure their futures. We can question whether a man dressed in a parrot feather headdress and penis sheath is more valuable than one in a Batman T-shirt and gym shorts. But who can be blind to their knowledge of forest plants and animals or to the preeminent values of clean water, untainted air, and the genetic and cultural treasure of diversity itself?
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now turning to those first inhabitants to save ecosystems recognized as critical to the health of the planet—to defend essential tracts of undeveloped land from the developed world’s insatiable appetites.