The name Cinta Larga is a generic name created by regional people and adopted by the Fundação Nacional do Índio (Funai), because the group wears a wide strap of tree bark around the waist. According to the information available, it is not possible to find among the Cinta Larga something like a self-denomination, a general term for the group as a whole - other than the nickname “Cinta Larga”, adopted by them in their coexistence with Brazilian society. It is not possible to sustain hasty translations, as we sometimes see, of generic expressions like “we” or “our people”, which in the Cinta Larga language are pézérey. The Cinta Larga are emphatic when they say: “We do not call ourselves, others are the ones that give us name”. In other words, it seems to take another to name this “We”, the one who, outwardly, delimits and designates its opposite.
TheWaiãpi people live in the region bounded by the rivers Oiapoque, Jari and Amapari, in the Brazilian state of Amapá. They fight for the preservation and right to their lands, which are coveted by prospectors.
In addition to hunting and fishing, the Waiãpi practice subsistence farming, planting corn, cassava and cotton that is used to weave their own clothes. They exchange seeds of different plant species among their villages to ensure a good harvest to everyone.
Part of their daily routine is the painting of their bodies with urucum (also known as annatto), a fruit with reddish pigment that acts as a sunscreen and insect repellent.
In the last photo we can see the Kamuta village cacique (leader) posing along his wife and son, by the Inipuku river. There are approximately 750 lasting Waiãpi individuals.
People die at every stage of the process: during the original extraction; during the use of the extracted material; and then during the eventual waste disposal.
1. Navajo, Pueblo, Ute, Hopi, Latine communities, and other local people get poisoned, during the initial extraction and mining of uranium, living in the site worst affected by radiation. (Majority of US uranium mines in Four Corners region; radioactive soil; hundreds of unrepaired mines; poisoned streams; largest single radioactive waste disaster in US in 1979 located on Navajo land.)
2. Navajo, Pueblo, Ute, Hopi, Latine communities, and other local people get poisoned during atomic bomb testing, living in the site worst affected by radiation after radioactive materials have been processed and manipulated. (Majority of nuclear weapons testing fallout and iodine-131 poisoning in Four Corners region.)
3. Navajo, Pueblo, Ute, Hopi, Latine communities, and other local people get poisoned, during the disposal of radioactive waste, living in the site worst affect by radiation after the uranium has been processed and profited from and then returned to mills in the Four Corners region. (Majority of spent nuclear fuel and radioactive uranium waste stored in Four Corners region.)
Here are some incheresting and random unrelated maps just tossed together for no particular reason:
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Desert ecoregions get designated as empty “wastelands” and therefore available for domination and extraction. Then people die. People die at every stage of the process: during the original resource extraction; during the refining and use of the extracted material; and then during the eventual waste disposal.
Maybe just my impression, idk.
If the waste disposal happens. People here live in houses made of uranium tailings. They walk their dogs at abandoned sites. It leaches into the drinking water. We ignore it.
Something else we forgot: brown people were used to extract uranium cake with their bare hands to make weapons to kill brown and Asian people overseas.
It’s interesting that the most famous nuclear power plant in Brazil is situated in a beach named Itaorna, which roughly translates to “rotten stone”, and the idea that the structural integrity of the plant is compromised as the name implies the area is prone to landslides is a major point of contention, with many of those that support nuclear energy claiming this is exaggerated. But whether that is a sufficient argument against the project from a logistic point of view is of less concern to me than the fact the language it is translated from is Guarani - what Itaorna translates to is secondary to the fact it is an indigenous name, the existence of the plant, whether structurally sound or not, is contingent on indigenous people being killed and driven from their ancestral homes, and I think something very few Brazilian environmental activists mention is that even the potentially catastrophic consequences of its failure would affect settlers much less than the indigenous communities that are dependent on fishing to survive, while also benefiting from its operation the least. The incredible claim that it represents 40% of Rio de Janeiro’s energy grid is again, contingent on indigenous genocide, the demand for such energy production is necessarily related to the economic activities of settlers.
Siblings Mathis Johansen Sara and Inga Johansdatter Sara photographed by Elisabeth Meyer inside their ‘lavvo’ (1939). Both wearing traditional Sámi clothing. The Sámis are the indigenous people of northern Norway, Sweden, Finland, and parts of northern Russia.
