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The report catalogued serious deficiencies in both the government and plant operator Tepco's response.

It also blamed cultural conventions and a reluctance to question authority. Analysis By Mariko OiBBC News, Tokyo While the report is highly critical of all the key parties, it digs even deeper. The panel called the disaster "Made in Japan", because the mindset that allowed the accident to happen can be found across the country. It flagged up the bureaucracy's role in both promoting and regulating the nuclear industry, and also cultural factors such as a traditional reluctance to question authority. The report was expected to use strong language, but not many thought it would be this harsh. The panel also found that there was a possibility that the plant was damaged by the earthquake, contradicting the official position that only the tsunami contributed to the disaster. It could put further pressure on the government, which recently authorised the restart of two nuclear reactors in western Japan. They were declared safe in April but the plant also sits on top of a fault line.

"Although triggered by these cataclysmic events, the subsequent accident at the Fukushima Daiichi Nuclear Power Plant cannot be regarded as a natural disaster," it sai

Xingu,

itself a major tributary of the Amazon.

shorts

kids wearing only

ears of the youngest among them were pierced with conical wooden plugs

Kayapo pierce their infants’ earlobes

ifts for our hosts: fishhooks, tobacco, 22 pounds of high-quality beads made in the Czech Republic.

Barbara Zimmerman, the director of the Kayapo Project for the International Conservation Fund of Canada and the United States–based Environmental Defense Fund,

chief, Pukatire,

wearing glasses, shorts, and flip-flops.

English he’d picked up on a trip to North America

dispute about logging.

Fissioning,” as anthropologists call it, is often the way Kayapo resolve disagreements or relieve the strain on resources in a particular area.

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.

ngobe, or men’s house

shelling nuts and cooking fish wrapped in leaves and buried in coals.

crops of manioc, bananas, and sweet potatoes. A tortoise hunter

loudly singing in the Kayapo custom to announce his successful quest for the land turtles that are a vital part of the village diet.

soccer ball

swallows; o

kingbird

evening baths,

caimans

persecution and disease that have ravaged nearly every indigenous tribe in North and South America.

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.

1980s and ’90s the Kayapo rallied, led by a legendary generation of chiefs

Ropni and Mekaron-Ti

organized protests with military precision, began to apply pressure

even kill people caught trespassing on their land.

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.

the chiefs of that era learned Portuguese

enlist the help of conservation organizations and celebrities such as the rock star Sting,

1988 the Kayapo helped get indigenous rights written into the new Brazilian Constitution, and eventually they secured legal recognition of their territory.

Kararaô Dam

Xingu River, which would have flooded parts of their land.

the Altamira Gathering.

Kayapo leaders made a brilliant translation of the Kayapo warrior tradition to the tradition of the 20th-century media spectacle,”

e Kayapo population is now rapidly growing.

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.

hey have embraced video cameras to record their ceremonies and dances and to log interactions with government officials.

based on the logo of the Bank of Brazil.

1980s and in the 1990s sold mahogany logging concessions—alliances they came to regret and now have largely ended.

Kayapo learned to organize and to put aside their sometimes fractious relations to cultivate unity of purpose among themselves

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.”

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.

a campaign to enable mining, logging, and agricultural interests to circumvent indigenous rights, now inconveniently guaranteed by the Brazilian Constitution. A

. The Kararaô project is back under a new name: the Belo Monte hydroelectric complex.

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.)

two aluminum skiffs powered by Rabeta motors

a bow and arrows over his shoulder

Okêt a shotgun.

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.

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.

peacock bass and piabanha.

Bic lighters a

freshly whittled skewers.

flashlight.

he only things we need from the white culture are flip-flops, flashlights, and glasses,”

his children had died of malaria not long after the founding of Kendjam.

Portuguese from missionaries

the program of pacification by the Indian Protection Service, a forerunner of the National Indian Foundation, or FUNAI,

“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.”

construction finally began in 2011 on the $14 billion Belo Monte.

he complex of canals, reservoirs, dikes, and two dams is located some 300 miles north of Kendjam

on the Xingu

Its supporters defend it as a way of delivering needed electricity, while environmentalists have condemned it as a social, environmental, and financial disaster.

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.

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.

ho still wear the lip disk

carried a wooden war club,

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.

“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!”

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.

money that activists said was an attempt to dampen indigenous opposition to Belo Monte.

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.”

specially in villages close to towns on the Brazilian frontier.

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.

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.”

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.

painted faces carrying water in old soda bottles,

chopped off seedpods of the wild inga fruit.

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?

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.

ertanistas to contact the Indians who lay in the way of the road.

aim of “pacifying” isolated tribes. I

measles

annihilation of their people. And I witnessed Indians losing their identity, their languages and their land.

contact with the outside world is not in the interest of uncontacted Indians

‘come and share a world which is technologically more advanced!’ But all of it is a lie.

The Indian loses the grace of a man who is so integrated into his environment that he’s beautiful and carries himself with pride.

I began to fight to change long-held policies to those of non contact; I began to persuade those in power that the state has a duty to protect people – dying remnants of societies that once numbered thousands – who are unable to defend themselves against a much more powerful society.

They very often make it clear that they seek their isolation, so the first right of isolated peoples is to allow them to remain isolated.

the right to happiness.

we have to rethink the rights of Indians to health, peace, freedom – in short

Understanding the influence of climate change on the crises of agriculture, urbanization and poverty in the Middle East casts a different light on the links between environmental policy and terrorism, and our choices therein.

Our world is full of complex causality, from stock market exchanges to weather oscillations.

omplex causality gets no more than an occasional nod under traditional systems of learning.

disapproval of children born to unmarried mothers

the decline in the number of young Japanese people has implications for high schools and universities as well as for industry and commerce. It also means that it will become more and more difficult to fund pensions for old people and to find carers for them.

One way of coping with the declining number of young workers is to increase imports of finished goods from countries where wages are relatively low. Japan’s balance of payments is likely to allow this for some time to come.Another way to deal with the likely shortage of labor is by increased use of robots. This is already happening and will certainly lead to a phasing out of certain white- and blue-collar jobs although the prognostications of SoftBank’s Masayoshi Son on this score seem overblown.

Ultimately, Japan will only survive and prosper if it alters its deep-seated prejudice against immigration

he Korean and Chinese minorities have been painted over, as have regional cultures such as those of the Ryukyu Islands and Hokkaido. It also ignores the existence of the Japanese diaspora in North and South America.

Does any Japanese leader have the courage to start arguing publicly and loudly for a relaxation of Japan’s at best illiberal immigration policies that are damaging to the nation’s economic and ultimately national interests? Some nurses have been admitted from the Philippines, but the stringent language tests have been a deterrent and Japan’s welcome mat for such necessary workers is restricted.

Japan has shamefully taken very few refugees despite the huge numbers living on a pittance in refugee camps throughout the world.

For Japan the immediate requirement is to confront vigorously Japanese male and ethnic chauvinism and traditional prejudices.