a amazónia, os índios e eu: notícias & outras correspondências

Amazônia emitirá 60 vezes mais carbono se desmatada
Redefatos - Manaus,Amazonas,Brazil
O alerta foi feito pelo cientista Antônio Manzi, do Programa LBA (Experimento de Larga Escala da Biosfera-Atmosfera da Amazônia), coordenado cientificamente …

A chama pan-americana esteve, na manhã deste sábado, em uma das atrações turísticas mais famosas de Manaus, no Amazonas: o encontro das águas escuras do rio Negro com as águas barrentas do rio Solimões. Foi neste ponto, às 6h50 (7h50 de Brasília), que o prefeito Serafim Corrêa recebeu a lanterna com a chama das mãos do Embaixador do revezamento da tocha do Pan 2007, o ex-nadador Cyro Delgado, medalhista olímpico.

Depois de embarcar no porto da Ceasa a bordo de uma lancha da Marinha do Brasil e navegar por cerca de 30 minutos, Cyro chegou até a balsa onde estavam o prefeito, autoridades e vários convidados.

Após a cerimônia de boas-vindas à chama pan-americana na balsa, Cyro voltou para a lancha e acendeu a primeira tocha pan-americana do revezamento.

O Encontro das Águas é um fenômeno natural que ocorre devido à diferença de densidade, temperatura e velocidade dos rios Negro e Solimões. Eles não se misturam por mais de 6km, até formarem juntos o rio Amazonas, um dos mais importantes do Brasil e mais extensos do mundo.

O rio Negro corre apenas cerca de 2km/h, à temperatura de 22ºC, enquanto o Solimões corre de 4 a 6km/h, com cerca de 28ºC.

(*******)

O revezamento da tocha pan-americana foi aberto neste domingo em Rio Branco, capital do Acre, por Elenira Mendes, filha do líder sindical e ambientalista Chico Mendes. O local é o 25º dos 51 pontos de passagem da chama pelo Brasil.

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Elenira Mendes percorreu os 400m iniciais do trajeto de 24km pelos principais pontos históricos e turísticos da cidade, a partir da Usina de Arte João Donato. Na saída, ela passou por um corredor formado por 200 integrantes da Liga das Quadrilhas de Festas Juninas, todos vestidos em trajes típicos.

Presidente do Instituto Chico Mendes e coordenadora da Fundação Chico Mendes, em Xapuri, Elenira desfilou muito emocionada e feliz. “É uma emoção muito grande representar a história de lutas do meu pai ao longo de tanto tempo pelo desenvolvimento do Acre”, disse.

“Foi muito importante também presenciar a homenagem que foi feita a ele, por tudo que representou não só para o Acre, mas também para todo o País”, completou Elenira Mendes, ao final do desfile.

via André Mello de O Dia

Governo vai fazer mudanças no sistema de saúde indígena
Instituto Socioambiental - Brazil
Portaria deverá estabelecer controles para os repasses feitos a prefeituras que fazem o atendimento aos índios O documento deve receber os últimos retoques …

Índios recebem tratamento em Rondônia
Rondo Notícias - Porto Velho,RO,Brazil
De acordo com o referido documento, 3.161 índios foram atendidos pelas equipes de saúde bucal. Em 2006 o número de atendidos subiu para 4.011. …

Fazendeiros recorrem de novo à violência
Fátima Missionária - Fátima,Portugal
Obrigados a subir para um camião, os índios foram levados para a estrada principal, mais ou menos dois quilómetros. “Os homens encapuzados quebraram o …

15th-Century Getaway A hand-colored 1911 photograph of Machu Picchu, the wintertime retreat of the Inca ruler Pachacuti Yupanqui. More Photos >

By ARTHUR LUBOW

Published: June 24, 2007 in The New York Times

The stones at Machu Picchu seem almost alive. They may be alive, if you credit the religious beliefs of the ruler Pachacuti Yupanqui, whose subjects in the early 15th century constructed the granite Inca complex, high above a curling river and nestled among jagged green peaks. To honor the spirits that take form as mountains, the Inca stoneworkers carved rock outcrops to replicate their shapes. Doorways and windows of sublimely precise masonry frame exquisite views. But this extraordinary marriage of setting and architecture only partly explains the fame of Machu Picchu today. Just as important is the romantic history, both of the people who built it in this remote place and of the explorer who brought it to the attention of the world. The Inca succumbed to Spanish conquest in the 16th century; and the explorer Hiram Bingham III, whose long life lasted almost as many years as the Inca empire, died in 1956. Like the stones of Machu Picchu, however, the voices of the Inca ruler and the American explorer continue to resonate.

Imposingly tall and strong-minded, Bingham was the grandson of a famous missionary who took Christianity to the Hawaiian islanders. In his efforts to locate lost places of legend, the younger Bingham proved to be as resourceful. Bolstered by the fortune of his wife, who was a Tiffany heiress, and a faculty position at Yale University, where he taught South American history, Bingham traveled to Peru in 1911 in hopes of finding Vilcabamba, the redoubt in the Andean highlands where the last Inca resistance forces retreated from the Spanish conquerors. Instead he stumbled upon Machu Picchu. With the joint support of Yale and the National Geographic Society, Bingham returned twice to conduct archeological digs in Peru. In 1912, he and his team excavated Machu Picchu and shipped nearly 5,000 artifacts back to Yale. Two years later, he staged a final expedition to explore sites near Machu Picchu in the Sacred Valley.

If you have visited Machu Picchu, you will probably find Bingham’s excavated artifacts at the Yale Peabody Museum in New Haven to be a bit of a letdown. Mostly, the pieces are bones, in varying stages of decomposition, or pots, many of them in fragments. Unsurpassed as stonemasons, engineers and architects, the Incas thought more prosaically when it came to ceramics. Leaving aside unfair comparisons to the jaw-dropping Machu Picchu site itself, the pottery of the Inca, even when intact, lacks the drama and artistry of the ceramics of earlier civilizations of Peru like the Moche and Nazca. Everyone agrees that the Machu Picchu artifacts at Yale are modest in appearance. That has not prevented, however, a bare-knuckled disagreement from developing over their rightful ownership. Peru says the Bingham objects were sent to Yale on loan and their return is long overdue. Yale demurs.

In many ways, the dispute between Yale and Peru is unlike the headline-making investigations that have impelled the Metropolitan Museum in New York, the Getty Museum in Los Angeles and the Museum of Fine Arts in Boston to repatriate ancient artifacts to their countries of origin. It does not revolve around criminal allegations of surreptitious tomb-raiding and black-market antiquities deals. But if the circumstances are unique, the background sentiments are not. Other countries as well as Peru are demanding the recovery of cultural treasures removed by more powerful nations many years ago. The Greeks want the Parthenon marbles returned to Athens from the British Museum; the Egyptians want the same museum to surrender the Rosetta Stone and, on top of that, seek to spirit away the bust of Nefertiti from the Egyptian Museum in Berlin. Where might it all end? One clue comes in a sweeping request from China. As a way of combating plunder of the present as well as the past, the Chinese government has asked the United States to ban the import of all Chinese art objects made before 1911. The State Department has been reviewing the Chinese request for more than two years.

The movement for the repatriation of “cultural patrimony” by nations whose ancient past is typically more glorious than their recent history provides the framework for the dispute between Peru and Yale. To the scholars and administrators of Yale, the bones, ceramics and metalwork are best conserved at the university, where ongoing research is gleaning new knowledge of the civilization at Machu Picchu under the Inca. Outside Yale, most everyone I talked to wants the collection to go back to Peru, but many of them are far from disinterested arbiters. In the end, if the case winds up in the United States courts, its disposition may be determined by narrowly legalistic interpretations of specific Peruvian laws and proclamations. Yet the passions that ignite it are part of a broad global phenomenon. “My opinion reflects the opinion of most Peruvians,” Hilda Vidal, a curator at the National Museum of Archaeology, Anthropology and History of Peru in Lima, told me. “In general, anything that is patrimony of the cultures of the world, whether in museums in Asia or Europe or the United States, came to be there during the times when our governments were weak and the laws were weak, or during the Roman conquest or our conquest by the Spanish. Now that the world is more civilized, these countries should reflect on this issue. It saddens us Peruvians to go to museums abroad and see a Paracas textile. I am hopeful that in the future all the cultural patrimony of the world will return to its country of origin.” Behind her words, I could imagine a gigantic sucking whoosh, as the display cases in the British Museum, the Smithsonian, the Louvre and the other great universal museums of the world were cleansed of their contents, leaving behind the clattering of a few Wedgwood bowls and Sèvres teacups.

Richard Burger’s office at Yale is dowdily decorated with modern Peruvian handicrafts, sculptures and fabrics. Although Burger, a professor of anthropology, has devoted his professional career to Peruvian archaeology, everything he excavates remains in Peru, as required by law. With his wife, Lucy Salazar, a native of Lima whom he met while she was studying archaeology at San Marcos University there, Burger organized an exhibition, “Machu Picchu: Unveiling the Mystery of the Incas,” which, in 2003 and 2004, toured the United States and displayed many of the objects that Bingham sent back to Yale.

When Burger and Salazar came to Yale in 1981, most of the Inca artifacts were in storage. “We didn’t know if the collection would support an exhibition,” Burger told me. “It was scattered in different rooms of the Peabody. There had been fires and floods. Some of it desperately needed conservation work — it was deteriorating because it wasn’t climate-controlled.” Their notion was to create an exhibition in cooperation with the government of Peru, a prospect that the Peruvian tourist authority greeted with enthusiasm but no financing. Since Yale would provide only seed money, they had to come up with financing — slightly more than $1 million — to conserve the objects and bankroll the exhibition.

Never relinquishing hope that Peru might be a sponsor of the show, they were encouraged by a change of administration. The authoritarian Alberto Fujimori regime fell in a human rights and corruption scandal in 2000; following a brief transitional government, Alejandro Toledo was elected in 2001 as the first ethnically indigenous president of the country. Toledo has an inspiring personal story. Growing up as an impoverished shoeshine boy in a small town, he caught the eye of a Peace Corps volunteer, who arranged to have him study in California at the University of San Francisco. Toledo went on to do graduate work at Stanford University, where he met his future wife: Eliane Karp, a French-born student of anthropology and linguistics who was preparing a Ph.D. dissertation on the Latin American indigenous-culture movement and its relationship to Europe in the early 20th century. A gifted linguist, she speaks the native Andean language of Quechua. (Her husband does not.) At the suggestion of a friend who was advising the Toledo campaign, Burger and Salazar met with Karp-Toledo in her temporary office in August 2001, just after the new administration took power. The meeting went well. “We were very optimistic,” Burger told me. “This is a guy with a degree from Stanford, and his wife speaks Quechua and is interested in anthropology. We thought maybe Yale and Peru could have an educational initiative together.” Karp-Toledo told them she would like to learn more.

“She said, ‘Send me a proposal, not to my office but to my house, and I’ll show it to my husband,’ ” Salazar recalled.

“So we wrote up a proposal that involved an educational mission,” Burger said. “We sent it to them. When we went to Peru the following year, they said, ‘Why don’t we meet in the palace?’ ”

continua AQUI

A world-renowned primatologist has been arrested in the Brazilian Amazon under charges that he was illegal sheltering 28 primates in his home, according to The Guardian. Supporters say Marc van Roosmalen, 60, has been framed by illegal loggers who have long been adversaries of the prominent conservationist.

Van Roosmalen, who’s worked in the Amazon for nearly 20 years and is credited with the discovery of several previously unknown species of monkeys, was named a “hero for the planet” by Time magazine in 2000 for his work to save the increasingly threatened Amazon rainforest.

Van Roosmalen’s work has put him at odds with cattle ranchers, farmers, and illegal loggers who are driving forest clearing in the region, which has lost more than 55,000 square miles (142,000 square kilometers) of forest since 2000. These development interests have been linked to a number of incidents, including the high profile killing of rubber tapper Chico Mendes in 1988 and the 2005 slaying of American nun Dorothy Stang. Following Stang’s murder, the Brazilian government sent in thousands of troops in an attempt to quell the violence and regain control over the lawless region. Conservationists, social workers, and indigenous rights groups have been at particular risk in frontier areas.

“It’s a vendetta,” John Chalmers, an English businessman who has worked with the scientist for four years, told The Guardian. “The only way to protect the Amazon is to make people aware of all these species. Marco tried to preserve the species and their natural habitat. This does not suit politicians who own large tracts of land full of logs that they want to sell.”

Van Roosmalen.

Van Roosmalen’s arrest is not the first time he’s been in trouble with local authorities. In 2002, the Dutch scientist turned Brazilian citizen was charged with animal trafficking and fined $1,667. At the time, Van Roosmalen told the Associated Press that the accusations were questionable since the animals were rescued from loggers who planned to eat the animals.

“I never take animals out of natural environment even for scientific purposes,” Van Roosmalen said. “You have to wonder why after 16 years they are doing this now.”

Brazil has some of the toughest environmental regulations in the world, but they are haphazardly enforced. A slow approvals process–for permits ranging from scientific research to development–has been blamed for fueling endemic corruption. Scientists often complain that the process of obtaining official permission can drag out for months to years without “special payments.”

In the 2002 case, Van Roosmalen told the Associated Press that he applied for permissions from Ibama in 1996, 1998 and 2000 but never heard back. The A.P. noted that it permissions are generally granted by default if Ibama, Brazil’s environmental enforcement agency, does not respond within 45 days.

Van Roosmalen is currently incarcerated at the public jail in Manaus, Brazil’s largest Amazon city. The Guardian reports he plans to appeal this week.

in Mongabay

LARRY ROHTER
IN KYOWA, BRAZIL

AS THE Karitiana Indians remember it, the first researchers to draw their blood came here in the late 1970s, shortly after their Amazon tribe began sustained contact with the outside world. In 1996, another team visited, promising medicine if the Karitiana would give more blood, so they dutifully lined up again.

But those promises were never fulfilled, and since then the world has expanded again for the Karitiana through the arrival of the internet. Now they have been enraged by a simple discovery: their blood and DNA are being sold by a US concern to scientists around the world for $85 a sample.

They want the practice stopped and are demanding compensation for what they describe as the violation of their integrity.

“We were duped, lied to and exploited,” Renato Karitiana, leader of the tribal association, said from the tribe’s reservation in the western Amazon, where 313 Karitiana eke out a living from farming, fishing and hunting.

Antonio Karitiana, the village chief (pictured below) said that health care, sanitation and housing are precarious and transportation deficient. Any money mad from their blood should have been invested “for the benefit of the entire community,” he said.

The Surui people, whose homeland is to the south of the Karitiana, and the Yanomami, who live on the Brazil-Venezuela border, complain of similar experiences.

The indigenous peoples of the Amazon are ideal for certain types of genetic research because they are isolated and close-knit populations, allowing geneticists to construct a more thorough pedigree and to track disease transmission down generations.

But the practice of collecting blood samples has aroused widespread suspicions among Brazilians, who have been zealous about what they call “bio-piracy” ever since rubber seedlings were exported from the Amazon nearly a century ago.

Coriell Cell Repositories, a non-profit entity in New Jersey, stores human genetic material and makes it available for research. It says the samples were obtained legally through a researcher and approved by the National Institutes of Health in the United States.

Joseph Mintzer, executive vice president of the parent organisation, the Coriell Institute for Medical Research, said: “We are not trying to profit from or steal from Brazilians. We have an obligation to respect their civilisation, culture and people, which is why we carefully control the distribution of these cell lines.”

Like a similar centre in France that has also obtained blood and DNA samples of the Karitiana and other Amazon tribes, Coriell says it provides specimens only to scientists who agree not to commercialise the results of their research or to transfer the material to third parties.

The core of the debate has to do with the concept of ‘informed consent’. Scientists argue the appropriate protocols were followed, but the Indians say they were deceived.

“This is sort of a balancing act,” said Judith Greenberg, director of genetics and developmental biology at the National Institute of General Medical Sciences. “We don’t want to do something that makes a whole tribe or people unhappy or angry. On the other hand, the scientific community is using these samples, which were accepted and maintained under perfectly legitimate procedures, for the benefit of mankind.”

But the Indians say that when the first blood samples were drawn, they had little or no understanding of the outside world, let alone the workings of Western medicine and modern capitalist economics.

Francis Black, the first researcher to take samples here, died recently, so it is impossible to obtain his account.

But officials of the National Indian Foundation, the Brazilian government agency that supervises tribal groups, said his presence on the reservation violated procedures specifically designed to protect Indians from outsiders.

in Scotland on Sunday

Reposted from: MAIPPA

Mandato de los pueblos de la Amazonía

ENCUENTRO DE LA TRIFRONTERA - COLOMBIA - ECUADOR - PERU
(Lago Agrio, Ecuador, 13 al 16 de agosto del 2006)

Sobre la triple frontera de Ecuador, Colombia y Perú se cierne una amenaza sobre el territorio, vida y cultura de nuestros pueblos por la apertura de nuevas fronteras petroleras.

La actividad petrolera, una de las más destructivas del planeta, viene acompañadas con contaminación, violencia, enfermedad, muerte y atentados al derecho de la autodeterminación y bien vivir de nuestros pueblos, en aquellos lugares en donde ya opera.

Nuestros territorios son las zonas más ricas del mundo en diversidad natural y cultural y somos nosotros quienes las hemos cultivado y conservado desde nuestros corazones, abuelos y abuelas.

Por la existencia de convenios internacionales y leyes nacionales, amparados por la Ley de Origen, por ser pueblos milenarios inmemoriales que anteceden a los Estados actuales.

En honor a la memoria, en respeto a nuestros sabios y por el clamor de las montañas, los ríos, los árboles e iluminados por la sabiduría del
DISPONEMOS

fuego y las serpientes. Mandato uno.
Porque nuestros territorios son sagrados, protegemos la biodiversidad, el agua, el aire, la territorialidad y nuestra cultura y resolvemos desterrar toda actividad destructiva.

Mandato dos.
Porque somos pueblos milenarios y es parte de nuestras tradiciones, invocamos a nuestros sabios y sabias, al espiritu de nuestros mayores, a las montañas, a la selva, para que se unan a la lucha y se levanten junto con sus pueblos.

Mandato tres.
Por las petroleras que amenazan nuestros territorios y la extinción de nuestros pueblos, resolvemos: prohibir el ingreso de empresas transnacionales y nacionales petroleras, madereras y mineras y a todos aquellos que pretendan comercializar con la vida, a nuestros territorios, incluyendo sus investigadores, funcionarios y relacionadores comunitarios.

Mandato cuatro.
Porque nos sentimos agredidos por la violencia, resolvemos: condenar la relación de los militares con las empresas transnacionales y rechazamos la presencia de grupos paramilitares y ejercitos mercenarios.

Mandato cinco.
Porque el Estado tiene una visión de corto plazo, exigimos al Estado el cese de políticas de extracción intensiva de recursos naturales.

Mandato seis.
Porque compartimos fronteras, pueblos e identidades, exigimos a los gobiernos de los tres países el cumplimiento de los derechos de los pueblos indígenas, afroamericanos y campesinos.

Mandato siete.
Porque nos une la historia y el vínculo con el territorio, resolvemos: fortalecer el hermanamiento entre pueblos, países y comunidades y articular nuestras luchas.

Mandato ocho.
Porque creemos en el ejercicio de nuestra autodeterminación, resolvemos: fortalecer las organizaciones comunales de cada uno de los pueblos y nacionalidades de los tres países, en función de nuestro derecho al autogobierno y a decidir sobre nuestro destino común.

El presente mandato es declarado en el corazón de la selva de la Amazonía por nuestros Pueblos y Nacionalidades Indígenas Amazónicos, Andinos y Afroamericanos de Ecuador, Colombia y Perú, reunidos en Lago Agrio. Tienen el carácter de cumplimiento inmediato y obligatorio y serán vigilados por los pueblos que lo declaran.

En caso de incumplimiento aplicaremos nuestras propias leyes y correctivos.

En Lago Agrio, a 16 de agosto del 2006.

Por los pueblos:

ECUADOR
- Confederación de Nacionalidades Indígenas del Ecuador (CONAIE)
- Red de Líderes Comunitarios Ángel Shingre (RLCAS)
- Organización de Pueblos Indígenas de Pastaza (OPIP)
- COMICH
- Movimiento Indígena del Chimborazo (MICH)
- Federación de Comunidades Awá del Ecuador (FCAE)
- Movimiento Indígena de los Pueblos Manta Wancavilca y Puná (MIPMAWPU)
- Comunidad Sarayaku-OPIP.
- Asociación de Cabildos Indígenas Curarai-ACIC.
- OPIP-Pacayaku.

PERÚ
- Confederación Nacional de Comunidades del Perú Afectados por la Minería(CONACAMI-Perú)
- Asociación Interétnica de Desarrollo de la Selva Peruana(AIDESEP)
- Organización Regional AIDESEP Iquitos(ORAI)
- Organización Kichwaruna Wuangurina del Alto Napo (ORKIWAN)
- Federación de Comunidades Nativas Fronterizas del Putumayo (FECONAFROPU)
- Organización Indígena Secoyas del Perú (OISPE)
- Federación Indígena Kichwa del Alto Putumayo Intiruna(FIKAPIR)

COLOMBIA
- Asociación de Cabildos Indígenas del Norte del Cauca(ACIN)
- Asociación de Cabildos del Pueblo Nasa del Putumayo (ASONE’HWESX)
- Mesa Permanente del Pueblo Cofán (Colombia)
- Proceso de Comunidades Negras (PCN)
- Asociación Comunidad Motilón-Barí (ASOCBARÍ)

Organizaciones que apoyan y se solidarizan con el mandato:
-Acción Ecológica
-Censat Agua Viva
-Acción Creativa
-Oilwatch
-Oficinas de Derechos Humanos de Coca y Shushufindi
-Escritor Aymara, Pablo Mamani

Programa de Pós-Graduação em Antropologia Social
Museu Nacional / Universidade Federal do Rio de Janeiro
http://www.ppgasmuseu.etc.br

Programa de Pós-Graduação em Antropologia Social
Universidade Federal de Santa Catarina
http://www.cfh.ufsc.br/~antropos

Programa de Pós-Graduação em Antropologia
Universidade Federal Fluminense
www.uff.br/ceg/antrop.htm

Museu do Índio
http://www.museudoindio.org.br

Instituto Socioambiental - ISA
http://www.socioambiental.org/home_html

Centro de Trabalho Indigenista - CTI
http://www.trabalhoindigenista.org.br/

Society for the Anthropology of Lowland South America - SALSA
http://www.salsa-tipiti.org/pages/1/index.htm

52º Congresso Internacional de Americanistas
http://www.52ica.com/

Página do Melatti
http://www.geocities.com/RainForest/Jungle/6885/

Making Things Public
Bruno Latour & Peter Weibel
http://makingthingspublic.zkm.de/

Según Cuerpos
Grupo de Estudios de Etnología Americana
http://www.etnologiamericana.org/view/libro-online.php

Página da RAM
VI Reunião de Antropologia do Mercosul
http://www.fhuce.edu.uy/antrop/congreso/portada.html

Centre de Documentation A.G. Haudricourt
Catálogo da Biblioteca da EREA/CNRS
http://www.vjf.cnrs.fr/clt/html/Service/m2.htm

Creative Commons
http://creativecommons.org/worldwide/br/

AmaZone
NuTI / PPGAS-MN
http://amazone.wikicities.com/wiki/Projeto_AmaZone

Núcleo de História Indígena e do Indigenismo
Universidade de São Paulo
http://www.usp.br/nhii

MUSA (Núcleo de Estudos “Arte, Cultura e Sociedade na América Latina e Caribe”)
Universidade Federal de Santa Catarina
http://www.cfh.ufsc.br/~musa/

Seminário de Estudos de Antropologia e História Ameríndia
Pontifícia Universidade Católica do Rio Grande do Sul
http://www.pucrs.br/eventos/amerindios

Abaeté
Rede Abaeté de Antropologia Simétrica
http://abaete.wikicities.com