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  • A Krahô mother at the Indigenous Festival. Krahô People is also called Mehim. They live at northeastern of the Tocantins state, <br />
and were about 2.000 people (in 1999) .<br />
Indigenous National Festival. Bertioga, Sao Paulo, Brazil.
    07_Indigenous_8406.jpg
  • Despite being the local host of this Indigenous Festival, the Guarani people are usually very shy, and just a few of them went to the Festival. Around Bertioga town there are communities in  Guarani's lands. They survive between the transition of being indigenous with access to all the city's culture and consume, but being poor and denied by the local community.<br />
But this time they were more than the last two years; a larger group reflecting being secure and proud by their tradition.
    07_Indigenous_8453.jpg
  • Yawalapiti People, from Xingu, dancing during the Indigenous National Festival.
    07_Indigenous_5931.jpg
  • Yudjá People, also knowed as Juruna people, portray themselves as the prototype of humanity, as canoeists and beer makers. Part of the Yudjá's cosmological knowledge and ritual life rests on the crucial role of shamans; however, since the 1980s, they have had no more shamans. <br />
The Juruna man here worn a crucifix at the Indigenous National Festival.
    07_Indigenous_8632.jpg
  • Yawalapiti men, before the opening of the Festival.<br />
<br />
"For the Yawalapiti, the mythic world is a past that is not connected to the present through strict chronological ties. Thus, myth exists as a spatial and temporal reference, but mainly provides behavioral models. The ceremonies are the occasion par excelence for replicating these models, but their privileged relation with the world of myth above all symbolizes the impossibility of repeating that world, except in an imperfect way. The ritual is thus a moment when daily life is closer to the ideal model presented in myth, without however being able to attain it." <br />
<br />
From ISA (Instituto Sócio Ambiental): Cosmologia e rituais<br />
by Eduardo Viveiros de Castro
    07_Indigenous_8393.jpg
  • Paixão  is an ancient of the Xavante ethnic group, and was showing a traditional play they use to do with kids on the tribe, with a  story about their myths, where he was painted and moving as a jaguar. <br />
The jaguar gave the original fire to the Xavante People.<br />
Indigenous National Festival at Bertioga city, 2007.
    07_Indigenous_8467.jpg
  • Yawalapiti women, from Xingu, dancing during the Indigenous National Festival.
    07_Indigenous_8656.jpg
  • Kayapó women dancing during the Indigenous Festival.
    07_Indigenous_8170.jpg
  • Assurini xama smoking in his ritual before the opening of the Indigenous Festival.
    06_INP_9761.jpg
  • Xerente People dancing during the Indigenous Festival.
    06_INP_IMG_9494.jpg
  • A daily women talk beside the red banners, from the past Spring Festival, hanged on each side and top of the door, creates the symbolic gateway on the house and add meanings of joy, luck and passion, with written messages that are usually intended to keep the bad spirits away and bring luck into the house.<br />
<br />
Some also stick directly on their door the image of the "door god", as ghost catchers, to make sure that bad spirits could not get into the house.
    china_MG_0850.jpg
  • Assurini xama smoking in his ritual before the opening of the Indigenous Festival.
    06_INP_9764.jpg
  • Bororo People during the Indigenous Festival.
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  • Rikbaktsa girl during the Indigenous National Party, Bertioga city, São Paulo state of Brazil.
    07_Indigenous_8483.jpg
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  • Kayapo child
    06_INP_IMG_9555.jpg
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  • Bororo People dances the Jaguar dance at the Indigenous National Party.
    06_INP_9837.jpg
  • Kayapo women at Indigenous National Party.
    06_INP_9697.jpg
  • Kayapo women dance before the Indigenous National opening.
    06_INP_IMG_9488.jpg
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  • Bororo people cannot live in homologated land. Although to have its demarcated territory, the Bororo of the land Jarudori (Mato Grosso state) is obliged to live spread in other lands of its people, because its traditional area is invaded by squatters. Invasions, violence and epidemics - of tuberculosis and measles - had contributed for exit of many of the Bororo families who lived there.
    08_INP_MG_1116.jpg
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  • Kayapo woman preparing to paint their traditional tatoos with Genipapo ink.
    06_INP_9705.jpg
  • Terena ritual and dance of fire, celebrationg the Indigenous National Party.
    06_INP_9651.jpg
  • Demonstration of the Huka-Huka, a wrestling match. Facing each other, the wrestlers imitate the grunting of the jaguar.
    06_INP_9605.jpg
  • Terena People painting for the Indigenous National Party.
    06_INP_9378.jpg
  • A Manoki (Irantxe) boy playing a traditional flute that is part of their initiation, when the boys are from 12 to 14 years old.
    06_INP_9332.jpg
  • Assurini woman
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  • Brazil, Indigenous. Kayapo women celebrating at the ritual, before the Indigenous National Party.
    Brazil_indigenous_9429.jpg
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  • Manoki (Irantxe) men and boy playing their traditional flutes.
    06_INP_9516.jpg
  • Assurini warrior
    06_INP_0126.jpg
  • Kayapo warrior
    06_INP_0046.jpg
  • Kayapo child at the Indigenous National Party.
    06_INP_IMG_9515.jpg
  • Ritual dance of Kayapo, Indigenous National Party.
    06_INP_IMG_9438.jpg
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  • Kayapo woman.
    06_INP_9711.jpg
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  • Kayapo woman
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  • Assurini Shamans at the Indigenous National Party.
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  • Karaja girls
    06_INP_9599.jpg
  • Bororo warrior
    06_INP_9491.jpg
  • Kayapo warrior
    06_INP_9426.jpg
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  • Xerente woman
    06_INP_9331.jpg
  • Young Terena man
    06_INP_0173.jpg
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  • Yawalapiti girl sleeps on mother's shoulder during the event.
    06_INP_IMG_9575.jpg
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  • Kayapo tattoo made with Genipapo ink.
    06_INP_IMG_9710.jpg
  • So closely bound up that is hard to say where one begins and the other ends. Historical figures are made into gods and myths are recounted as history, and those that inhabited the ancient texts, are alive and well in the 21th century.<br />
<br />
A diverse heritage has given rise to a body of stories that is a vital part of Chinese life, and these tales are still the subject of numerous retellings in many forms. Books, opera, film, painting, festivals, as figures of speech, the myths of ancinet china live on the lives of ordinary Chinese people everywhere.
    china_MG_1010.jpg
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