#mbya guarani people

[allthebrazilianpolitics]

Indigenous Brazil community stays on flooded land in dispute with developer

Stranded for nearly three weeks by record flooding in southern Brazil, one tiny Indigenous community is determined not to evacuate what they consider sacred ancestral lands that are in dispute with real estate developers.

The Mbya Guarani people have been living since 2018 on a peninsula in far southern Porto Alegre, the state capital of Rio Grande do Sul.

The community has long been at odds with Arado Empreendimentos Imobiliarios, the firm that has been planning a residential development on nearly 426 hectares (1,053 acres) in the area for over a decade, part of which is in dispute.

Heavy rains have battered Rio Grande do Sul since late April, causing historic floods that have killed over 160 people, while nearly 100 residents are still missing and more than 500,000 have been displaced.

Continue reading.

[dear-indies]

Hi, there! Could you help me find indigenous Brazilian faceclaims who could pass as under 30, please? Any gender would work! Thanks in advance.

PS.: I believe what is called peoples in Brazil is called Nation in the US, and regarding that, I wished to move away from the idea that the only indigenous peoples in the country are in the north/central-west regions, which is very much not true! So I do have a slight preference towards fcs from peoples whose territory are around south/southeast/northeast? But I'm fine with any fc you can suggest, truly! I don't need them to have proper resources, if they have a good amount of photos and/or footage that would suffice, but I know that too can be pretty hard to find.

Alex Pereira (1987) Brazilian [Pataxó].

Samela Sateré-Mawé (1996) Brazilian [Sateré-Mawé].

Tukumã Pataxó (1998/99) Brazilian [Pataxó].

Zahy Guajajara (1989) Brazilian [Guajajara].

Adanilo (1990) Brazilian [Zo'é].

Dickson Tatuyo (2001) Brazilian [Tatuyo].

Dandara Queiroz (?) Brazilian [Tupi].

Diamantha Aweti Kalapalo (?) Brazilian [Kalapalo].

Romanã Waiãpi (?) Brazilian [Waiãpi].

Isabela Santana (?) Brazilian [Pataxó].

Zaya Guarani (?) Brazilian [Guajajara, Kamorapi, Guarani Mbya].

Unspecified:

Lais Ribeiro (1989) Brazilian [African, Unspecified Indigenous, Portuguese].

Emanuela de Paula (1989) White Brazilian / Afro Brazilian - has also stated that she's Indigenous.

Daniel Matsunaga (1988) Brazilian [Portuguese, African, Unspecified Indigenous] / Japanese.

Emanuela de Paula (1989) Brazilian [Portuguese, African, Dutch, Unspecified Indigenous].

Bruna Tenório (1989) Brazilian [Unspecified Indigenous, European].

Marlon Teixeira (1991) Brazilian [Portuguese, Unspecified Indigenous, one quarter Japanese].

Bruna Linzmeyer (1992) Brazilian [Portuguese, African, Unspecified Indigenous, possibly other] / German.

Camila Mendes (1994) Brazilian [Portuguese, Unspecified Indigenous, likely Italian and other].

Valentina Sampaio (1996) Brazilian [African, Dutch and Unspecified Indigenous] - is a trans woman.

Dalila Bela (2001) Panamanian / Brazilian [Spanish, Portuguese, and some Unspecified Indigenous and African].

If anyone has any suggestions please let me know and I can update ASAP!

[culturesofresistancefilms]

12/27/2023

Brazil – Say NO to corporate dumping and pollution! Our friends at Amigos da Terra/Brasil are supporting the Mbya Guarani community of Cantagalo, Viamão against a landfill project threatening the health of the Gravataí River and Guaíba River basins. The landfill is being proposed by a company under the umbrella of the Vital Queiroz Galvão Group – a natural gas and oil company in Brazil. Since 2018, residents and environmentalists have united in the "No to the Landfill, No to the Dump" movement, opposing the Montes Verdes Farm landfill. They cite the disastrous effects it would have on the indigenous Mbya Guarani community’s agriculture, forests, and water.

In a recent speech, local geologist Marcelo Santos, denounced the landfill project:

"We are fighting for the betterment of life, of the air we breathe, of the earth we breathe today. We don’t want that [landfill] to happen. We don't just talk about the trash we see. We have sources from many parts, they kill the birds, the wild animals that we see little of today, that we no longer have... And today the white people claim the land is theirs and they’ll do as they please. Who gave birth to the earth, who gave birth to the tree, created the earth so that they may say that the earth is theirs? Why is it written there that the land is sold and you can put trash in it?”

This movement is one of the many campaigns of community-led resistance against corporate and government environmental abuses that is supported by Amigas da Terra/Brasil!

For updates on their campaigns, follow them here:

https://www.instagram.com/amigasdaterrabr...

Learn more about the support of the Cultures of Resistance Network here:

https://culturesofresistance.org/.../amigos-da-terra-brasil/

ARTICLE: bit.ly/3ujJ13u

[edisonblog]

Traveling exhibition Nhe’ẽ Porã: Memory and Transformation – Belém (PA)

Emílio Goeldi Paraense Museum

From February 7th to July 28th, 2024

It proposes a dive into the history, memory and current reality of the languages of the indigenous peoples of Brazil, through ethnographic and archaeological objects, audiovisual installations and works of art. The exhibition seeks to show other points of view on the material and immaterial territories, histories, memories and identities of these people, bringing to light their trajectories of struggle and resistance, as well as the corners and charms of their cultures.

Among the pieces included in the exhibition are several buttons – a type of adornment used to enlarge the lower lip; and tembetás - pieces of quartz placed under the lips. Both are objects that demonstrate skills valued among many people: oratory and listening. Also included in the exhibition was a rare bench carved in quartz, which in the Tukano worldview is directly associated with the grandmother of the universe, Yepário.

For a century and a half, the Museu Paraense Emílio Goeldi has been carrying out research, dissemination and preservation work on the ways of indigenous peoples, among the most recent includes the project Replicando o Passado, in partnership with potters from Icoaraci, district of Belém (PA ).

A product of this project, a replica of a Marajoara funerary urn, originally created by indigenous people who inhabited the Amazon region since approximately the year 500, will also be displayed at the exhibition.

Find out more about the exhibition

“Language is thought, language is spirit, language is a way of seeing the world and appreciating life”. This is how curator Daiara Tukano describes the starting point of Nhe’ẽ Porã: Memory and Transformation. The immersion begins with the name of the exhibition itself, which comes from the Guarani Mbya language: nhe’ẽ means spirit, breath, life, word, speech; and porã means beautiful, good. Together, the two words mean “beautiful words”, “good words” – that is, sacred words that give life to the human experience on earth.

With the participation of around 50 indigenous professionals, the exhibition is co-curated by anthropologist Majoí Gongora; special consultancy from Luciana Storto, a linguist specializing in the study of indigenous languages; in dialogue with the special curator of the Portuguese Language Museum, Isa Grinspum Ferraz.

The exhibition has a circular logic guided by a river of words written in different indigenous languages that crosses the entire exhibition space, connecting the rooms in a continuous cycle. At the beginning of the exhibition, the visitor comes across a forest of indigenous languages representing the great diversity that exists today in Brazil. In this forest, the public will be able to discover the sound of several of them.

The room next door, “Language is Memory”, brings to light histories of contact, violence and conflict resulting from the invasion of indigenous territories from the 16th century to contemporary times, problematizing the colonial process that declares itself “civilizing”. In this environment, other stories will be told through archaeological objects, works by indigenous artists, documentary records, audiovisual resources, multimedia and maps created especially for the exhibition with data on the distribution of the population and indigenous languages across Brazilian territory.

The transformations of indigenous languages are addressed in content that explores the resilience, richness and multiplicity of indigenous peoples' forms of expression. “We put into debate the fact that we are described as unscripted people, without writing, but our paintings are also written – just not alphabetic”, explains Daiara Tukano.

In the third room, the public will learn about the plurality of contemporary indigenous actions and creations, distributed in thematic niches, based on their protagonism in different spaces of society, such as their performance in teaching, research and artistic languages. In the space it is also possible to watch scenes from the Indigenous Peoples March, directed by filmmaker Kamikia Kisédjê.

By following the river's route, visitors reach a fourth nocturnal environment, an introspective dreamlike atmosphere that allows contact with the force present in the songs of masters of beautiful words. The river that ran along the exhibition floor now climbs the wall like a large snake until it turns into clouds of words – preparing the rain that will flow over the river itself again, continuing the cycle.

source: https://www.gov.br/museugoeldi/pt-br/arquivos/noticias/exposicao-nhe2019e-pora-memoria-e-transformacao-chega-ao-museu-goeldi

#edisonmariotti edison mariotti @edisonblog

.br

Exposição itinerante Nhe’ẽ Porã: Memória e Transformação – Belém (PA)

Museu Paraense Emílio Goeldi 

De 7 de fevereiro a 28 de julho de 2024

Propõe um mergulho na história, memória e realidade atual das línguas dos povos indígenas do Brasil, através de objetos etnográficos, arqueológicos, instalações audiovisuais e obras de arte. A exposição busca mostrar outros pontos de vista sobre os territórios materiais e imateriais, histórias, memórias e identidades desses povos, trazendo à tona suas trajetórias de luta e resistência, assim como os cantos e encantos de suas culturas. 

Entre as peças incorporadas à exposição estão vários botoques – tipo de adorno usado para alargar o lábio inferior; e tembetás - peças de quartzo colocadas sob os lábios. Ambos são objetos que evidenciam habilidades valorizadas entre muitos povos: a oratória e a escuta. Também foi incluído na exposição um raro banco esculpido em quartzo que na cosmovisão tukano está diretamente associado à avó do universo, Yepário.

Há um século e meio que o Museu Paraense Emílio Goeldi desenvolve trabalhos de pesquisa, divulgação e preservação dos modos de fazer dos povos indígenas, dentre os mais recentes inclui o projeto Replicando o Passado, em parceria com ceramistas de Icoaraci, distrito de Belém (PA).

Produto deste projeto, também será exibida na exposição a réplica de uma urna funerária marajoara, elaborada originalmente por indígenas que habitaram a região amazônica desde aproximadamente o ano 500.

Saiba mais sobre a exposição

“Língua é pensamento, língua é espírito, língua é uma forma de ver o mundo e apreciar a vida”. É assim que a curadora Daiara Tukano descreve o ponto de partida de Nhe’ẽ Porã: Memória e Transformação. A imersão começa no próprio nome da mostra, que vem da língua Guarani Mbya: nhe’ẽ significa espírito, sopro, vida, palavra, fala; e porã quer dizer belo, bom. Juntos, os dois vocábulos significam “belas palavras”, “boas palavras” – ou seja, palavras sagradas que dão vida à experiência humana na terra.

Contando com a participação de cerca de 50 profissionais indígenas, a exposição tem co-curadoria da antropóloga Majoí Gongora; consultoria especial de Luciana Storto, linguista especialista no estudo de línguas indígenas; em diálogo com a curadora especial do Museu da Língua Portuguesa, Isa Grinspum Ferraz.

A exposição tem uma lógica circular guiada por um rio de palavras grafadas em diversas línguas indígenas que atravessa todo o espaço expositivo, conectando as salas em um ciclo contínuo. No início da exposição, o visitante se depara com uma floresta de línguas indígenas representando a grande diversidade existente hoje no Brasil. Nessa floresta, o público poderá conhecer a sonoridade de várias delas.

A sala ao lado, “Língua é Memória”, traz à tona históricos de contato, violência e conflito decorrentes da invasão dos territórios indígenas desde o século 16 até a contemporaneidade, problematizando o processo colonial que se autodeclara “civilizatório”. Neste ambiente, outras histórias serão contadas por meio de objetos arqueológicos, obras de artistas indígenas, registros documentais, recursos audiovisuais, multimídia e mapas criados especialmente para a exposição com dados sobre a distribuição da população e das línguas indígenas pelo território brasileiro.

As transformações das línguas indígenas são tratadas em conteúdos que exploram a resiliência, a riqueza e a multiplicidade das formas de expressão dos povos indígenas. “Colocamos em debate o fato de que somos descritos como povos ágrafos, sem escrita, mas nossas pinturas também são escritas – só que não alfabéticas”, explica Daiara Tukano.

Na terceira sala, o público conhecerá a pluralidade das ações e criações indígenas contemporâneas, distribuídas em nichos temáticos, a partir de seu protagonismo em diferentes espaços da sociedade, a exemplo de sua atuação no ensino, na pesquisa e nas linguagens artísticas. No espaço é possível ainda assistir a cenas da Marcha dos Povos Indígenas, sob direção do cineasta Kamikia Kisédjê.

Ao acompanhar o percurso do rio, os visitantes alcançam um quarto ambiente, noturno, uma atmosfera onírica introspectiva que permite o contato com a força presente nos cantos de mestres e mestras das belas palavras. O rio que percorria o chão da exposição, agora sobe a parede como uma grande cobra até se transformar em nuvens de palavras – preparando a chuva que voltará a correr sobre o próprio rio, dando continuidade ao ciclo.

Traveling exhibition Nhe’ẽ Porã: Memory and Transformation – Belém (PA) Emílio Goeldi Paraense Museum From February 7th to July 28th, 2024 It proposes a dive into the history, memory and current reality of the languages of the indigenous peoples of Brazil, through ethnographic and archaeological objects, audiovisual installations and works of art.

The exhibition seeks to show other points of view on the material and immaterial territories, histories, memories and identities of these people, bringing to light their trajectories of struggle and resistance, as well as the corners and charms of their cultures.

Among the pieces included in the exhibition are several buttons – a type of adornment used to enlarge the lower lip; and tembetás - pieces of quartz placed under the lips. Both are objects that demonstrate skills valued among many people: oratory and listening.

Also included in the exhibition was a rare bench carved in quartz, which in the Tukano worldview is directly associated with the grandmother of the universe, Yepário.

For a century and a half, the Museu Paraense Emílio Goeldi has been carrying out research, dissemination and preservation work on the ways of indigenous peoples, among the most recent includes the project Replicando o Passado, in partnership with potters from Icoaraci, district of Belém (PA ).

A product of this project, a replica of a Marajoara funerary urn, originally created by indigenous people who inhabited the Amazon region since approximately the year 500, will also be displayed at the exhibition.

Find out more about the exhibition “Language is thought, language is spirit, language is a way of seeing the world and appreciating life”. This is how curator Daiara Tukano describes the starting point of Nhe’ẽ Porã: Memory and Transformation.

The immersion begins with the name of the exhibition itself, which comes from the Guarani Mbya language: nhe’ẽ means spirit, breath, life, word, speech; and porã means beautiful, good. Together, the two words mean “beautiful words”, “good words” – that is, sacred words that give life to the human experience on earth.

With the participation of around 50 indigenous professionals, the exhibition is co-curated by anthropologist Majoí Gongora; special consultancy from Luciana Storto, a linguist specializing in the study of indigenous languages; in dialogue with the special curator of the Portuguese Language Museum, Isa Grinspum Ferraz. The exhibition has a circular logic guided by a river of words written in different indigenous languages that crosses the entire exhibition space, connecting the rooms in a continuous cycle.

At the beginning of the exhibition, the visitor comes across a forest of indigenous languages representing the great diversity that exists today in Brazil. In this forest, the public will be able to discover the sound of several of them.

The room next door, “Language is Memory”, brings to light histories of contact, violence and conflict resulting from the invasion of indigenous territories from the 16th century to contemporary times, problematizing the colonial process that declares itself “civilizing”.

In this environment, other stories will be told through archaeological objects, works by indigenous artists, documentary records, audiovisual resources, multimedia and maps created especially for the exhibition with data on the distribution of the population and indigenous languages across Brazilian territory.

The transformations of indigenous languages are addressed in content that explores the resilience, richness and multiplicity of indigenous peoples' forms of expression.

“We put into debate the fact that we are described as unscripted people, without writing, but our paintings are also written – just not alphabetic”, explains Daiara Tukano. In the third room, the public will learn about the plurality of contemporary indigenous actions and creations, distributed in thematic niches, based on their protagonism in different spaces of society, such as their performance in teaching, research and artistic languages.

In the space it is also possible to watch scenes from the Indigenous Peoples March, directed by filmmaker Kamikia Kisédjê. By following the river's route, visitors reach a fourth nocturnal environment, an introspective dreamlike atmosphere that allows contact with the force present in the songs of masters of beautiful words.

The river that ran along the exhibition floor now climbs the wall like a large snake until it turns into clouds of words – preparing the rain that will flow over the river itself again, continuing the cycle.

[edsonjnovaes]

O CÉU É DOS ATEUS

O CÉU É DOS ATEUS – Porta dos Fundos Palavras Perdidas: Porta dos Fundos em outros olhos!, Reacts: Portuguesa reage a PORTA DOS FUNDOS (Colonizado), COSChavo, DEUS CERTO, Diplomas, Sites com cursos online, gratuitos e certificado Apoie e adquira o artesanato confeccionado pelas mãos das mulheres indígenas Guarani Mbya: Art and culture of the native peoples of our planet. ART AMBA MIRIM

[lilsdesignblog]

Bamboo architecture research

OCUYREY guarani MBYA hall in Argentina

Bamboo community hall for the indigenous people

Described as “a door to the jungle”

Elegant bamboo structure and large bamboo roof covering

Seeks to help empower guarani communities

Incorporates local knowledge, materials and structural techniques

Sustainable and replicable

Height and shape of building dictated by bamboo

Specified for construction because of its fast growth, tensile strength, light weight and carbon dioxide absorption

Practical, symbolic and aesthetic relationship with tradition guarani constructions

Sense of belonging over structure

Allowed community to be involved in process

Structure of roof entirely built of endemic bamboo

Floor area is open plan which allows accommodation of many functions

[cincin407]

Tribe near Brazil's biggest city fights to hold on

Tribe near Brazil's biggest city fights to hold on

phys.org – Located next to Sao Paulo, one of the world’s biggest cities, the Guarani-Mbya tribe’s reservation here was always easy to miss. Under a new law, it risks disappearing almost altogether. “People thin…

[allthebrazilianpolitics]

Landless Rural Workers and Indigenous peoples take joint action in reforestation activity in Brazil

The activity, part of the Landless Rural Workers' Nature Day, was joined by Minister Sônia Guajajara

In a joint action, the Landless Rural Workers' Movement (MST, in Portuguese), Kaingang and Guarani Mbya Indigenous peoples airdropped three tons of juçara and araucaria palm seeds. The activity in Rio das Cobras Indigenous Land in the state of Paraná, southern Brazil, is part of MST's Nature Day.  

The event held on Tuesday (4) was attended by the Minister for Indigenous Peoples, Sonia Guajajara; the head of the Presidency's General Secretariat, Márcio Macêdo; and the interim Minister for Agrarian Development, Fernanda Machiaveli.  

Indigenous leaders from different regions of the state came to personally hand over their demands to federal government representatives. This is the first time Sonia Guajajara has visited an Indigenous land in Paraná as minister.

In a document drawn up after a meeting of Indigenous leaders the previous night, they demand the demarcation of lands, public policies to promote agriculture, policies for access to housing and improvements in Indigenous health and education. 

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[allthebrazilianpolitics]

Seeking water, Brazil indigenous group finds new home

Clutching a machete and a cell phone, indigenous leader Vanderlei Weraxunu tours his community's future home, a swathe of tropical forest land north of Rio de Janeiro where his people will finally have water.

Weraxunu is one of around 50 members of the Mbya Guarani people who will soon establish a new home in the middle of what will be Brazil's first municipal nature reserve, where they plan to live according to their ancestral lifestyle.

The project promises to transform the lives of community members, who have been living in a settlement with no access to potable water in Marica county, in Rio de Janeiro state.

Hailing from different regions of Brazil, the community of Mbya Guarani moved there a decade ago and founded a village, Ceu Azul (Blue Sky) on a plot of land donated by a businessman.

But the land, a former coffee plantation, is too degraded to farm crops, and the village has to have water trucked in by the municipal government.

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[allthebrazilianpolitics]

Brazil tribe faces down order to end environmental protest 

A tiny indigenous tribe in Sao Paulo defiantly kept alive a month-old protest Tuesday as dozens of police urged them to obey a court order to end occupation of a tract of land assigned to a big construction company for apartment buildings.

After hours of facing off, the sides reached a deal late in the day, with members of the Guarani Mbya community agreeing to move the protest to the site’s entrance and authorities promising to prevent construction work from restarting until a federal court rules in the case.

About 200 Guarani Mbya massed on the land and nearby streets during the day to support the protest against the project by the Tenda construction company. The tribe began the occupation Feb. 4 after finding that about 500 trees had been cut down just a few meters from their own land, which is Brazil’s smallest demarcated indigenous reserve.

A Sao Paulo state judge had ordered that they leave the property by Tuesday, under threat that police would remove them forcefully if necessary.

The Guarani Mbya fear the new buildings will destroy a spring and other elements needed for survival on their adjoining reserve, which covers an area smaller than two soccer fields. 

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[allthebrazilianpolitics]

Tiny indigenous land highlights Brazil’s environmental woes 

Their bodies painted black, dozens of members the Brazil’s Guarani Mbya tribe lift their hands and sing a mourning song for hundreds of felled trees beside their village. They weep, chant and perform funeral rites for a lost patch of forest on the edge of Latin America’s biggest city.

People in the tribe rushed to the site, at the base of Sao Paulo’s Jaraguá Peak, as soon as they heard chainsaws toppling trees on Jan. 30. Some wore feathered headdresses and held arrows in clenched fists. The display alarmed construction company employees, who called the police and sought refuge in a shack nearby.

“Two employees of the company came in December to tell us not to be scared about the chainsaws,” tribal leader David Fernandes told The Associated Press. “There’s no city here. There’s just forest. How can the authorities give a license to build here? There has been no dialogue. It is our right to have a say about what impacts us.”

Tree-cutting has been suspended, at least temporarily. But workers still hope to get back to building five high-rise apartment blocks for low-income residents. Sao Paulo’s city hall said it had awarded licenses to build there.

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