Cultural Survival Q
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BRAZIL IS INDIGENOUS LAND
VOL. 49, ISSUE 3 • SEPTEMBER 2025 US $4.99/CAN $6.99
SEP T EMB E R 2025 VO L UME 4 9, ISSUE 3
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BOARD OF DIRECTORS PRESIDENT
FEATURES
VICE PRESIDENT
14 Brazil Is Indigenous Land Edson Krenak (Krenak)
Kaimana Barcarse (Kanaka Hawai’i)
John King
TREASURER
Steven Heim CLERK
Nicole Friederichs Marcus Briggs-Cloud (Maskoke) Keith Doxater (Oneida) Kate R. Finn (Osage) Laura Graham Richard A. Grounds (Yuchi/Seminole) Lyla June Johnston (Diné/Tsétsêhéstâhese) Stephen Marks Mrinalini Rai (Rai) Jannie Staffansson (Saami) Stella Tamang (Tamang) FOUNDERS David & Pia Maybury-Lewis Cultural Survival Headquarters 2067 Massachusetts Ave. Cambridge, MA 02140 t 617.441.5400 f 617.441.5417 www.cs.org Cultural Survival Quarterly Managing Editor: Agnes Portalewska Contributing Arts Editor: Phoebe Farris (Powhatan-Pamunkey) Copy Editor: Jenn Goodman Designer: NonprofitDesign.com Copyright 2025 by Cultural Survival, Inc. Cultural Survival Quarterly (ISSN 0740-3291) is published quarterly by Cultural Survival, Inc. at PO Box 381569, Cambridge, MA 02238. Periodical postage paid at Boston, MA 02205 and additional mailing offices. Postmaster: Send address changes to Cultural Survival, PO Box 381569, Cambridge, MA 02238. Printed on recycled paper in the U.S.A. Please note that the views in this magazine are those of the authors and do not necessarily represent the views of Cultural Survival.
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View writers’ guidelines at our website (www.cs.org) or send a self-addressed, stamped envelope to: Cultural Survival, Writer’s Guidelines, PO Box 381569, Cambridge, MA 02238.
On the cover: Indigenous leaders from different communities of Bahia during protests in the city of Salvador, Brazil. Photo by Joa_Souza.
STAY CONNECTED www.cs.org Donors like you make our work around the world possible. Thanks so much for being part of Cultural Survival! ii
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16 Sineia do Vale A journey from community-based research to the International Indigenous Caucus for COP30 in Brazil. 18 Defending Indigenous Health Edson Krenak (Krenak) An interview with Weibe Tapeba (Tapeba). 20 Living Heritage Newiwe Top’Tiro (Xavante), Aptsi’ré Waro Juruna (Juruna/Xavante), and Roiti Metuktire (Kayapó/Mebengôkre/ Juruna) The legacy of Indigenous leaders through the voices of their descendants.
23 The Ancestral Struggle of Retomadas Chief Nailton Pataxó (Pataxó) has led the Pataxó Hã Hã Hãe Peoples in reclaiming their lands. 24 The Power of Radical Hospitality in Confronting Destruction in the Jequitinhonha Valley A dialogue with Cleonice Pankararu Pataxó (Pataxó) and Ângela Maria Martins de Souza (Quilombola). 25 Plants Are Life, Health, and Knowledge Carmem Cazaubon A spotlight on Indigenous Youth Fellow João Felipe Yawanawá da Silva (Yawanawá).
DEPARTMENTS 1
Executive Director’s Message
12 Climate Change
4
Indigenous Arts
26 Keepers of the Earth Fund Grant Partner Spotlight
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In the News
Sharjah Biennial Special Report
Indigenous Water Defenders in Ecuador Take on Canadian Mining Giant
10 Rights in Action
Guatemala’s National Law Is No Excuse for Ignoring Human Rights
All the Frost Melts
Koibatek Ogiek Women and Youth Network
28 Staff Spotlight
Ñushpi Quilla Mayhuay Alancay (Quechua Kolla)
29 Bazaar Artist
Elizabeth Durazno (Kichwa Cañari) & Warmi Muyu Collective
EXECUTIVE DIRECTOR’S MESSAGE
CULTURAL SURVIVAL STAFF
Brazil Is Indigenous Land Halito akana (Hello friends),
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s the world turns its attention to Belém do Pará, Brazil, the host site for the 30th Conference of the Parties on the United Nations Framework Convention on Climate Change (UNFCCC COP30) and home to many Indigenous Peoples, including Munduruku, Xipaya, Parakanã, Xikrin, Mebêngôkre, Tupinamba, among others, we are reflecting on the origins of Cultural Survival. In the 1950s and ‘60s, Cultural Survival’s founders, David and Pia MayburyLewis, were working with the Xavante and Xerente Peoples in the remote savannah of Mato Grosso, Brazil. They witnessed the “opening up” of the Brazilian interior and Amazonian regions and the devastating effects on Indigenous communities and wanted to “bear witness to a genocidal threat, to make the world aware of this process of destruction, and to try to stop it.” In 1972, David and Pia, along with Harvard colleagues Evon Vogt, Jr., and Orlando Patterson, started Cultural Survival with the goal of raising money for projects to support the Xavante Peoples. Today, their foundational mission is powerfully amplified through Cultural Survival as an Indigenous-led organization with 50 staff in 19 countries, working in solidarity with Indigenous Peoples around the world. Yet, while Indigenous leaders, communities, and allies work unceasingly to secure and defend the rights of Indigenous Peoples with important achievements at the international level and in a few countries, Indigenous Peoples continue to face stark realities as their rights continue to be ignored and eroded. As we witness a global retreat from multilateralism and a rise of authoritarian regimes, governments and corporations around the world are racing to develop and extract resources from Indigenous territories. This issue of the CSQ brings our focus back to Brazil and the voices of Indigenous leaders working to make Indigenous rights a reality. The integrity and biodiversity of Brazil’s rainforests and other ecosystems are stewarded by more than 300 Indigenous Peoples speaking over 270 languages and
dialects, whose tremendous contributions to the health of Mother Earth are essential to the survival of humanity and the web of life. Indigenous Peoples have successfully fought for their rights to land, cultural lifeways, and autonomy to be protected in Brazil’s Federal Constitution. Barriers to implementation include a lack of demarcation, disputes over Indigenous territories, and new legislation and frameworks such as the “Marco Temporal” (time limit), which undermine secured rights and traditional stewardship. Indigenous people continue to face violence associated with territorial conflicts, deforestation, and mining. Edson Krenak (Krenak), writes more about these issues in his feature article. Host of the 1992 Earth Summit, where the UNFCCC, the Convention on Biological Diversity, and the Convention to Combat Desertification were born, Brazil has played a foundational role in international environmental diplomacy. As the world falls behind on commitments to limit climate change, Brazil has a unique opportunity and responsibility to lead the world in promoting pathways for justly and equitably achieving the goals of the Paris Agreement through the UNFCCC’s Just Transition Work Program. To be successful, this must include protection of Indigenous Peoples’ rights, safeguarding of ecosystems, and explicit protections against destructive activities carried out in the name of the transition. Cultural Survival will be at COP30 to follow the negotiations and uplift Indigenous voices that are bringing light to critical issues and pushing governments to do the right thing. Join us in our efforts to support and amplify the voices of Indigenous Peoples who safeguard knowledge systems, languages, and lifeways, and are leading the way to healing and securing a sustainable future for Mother Earth and all of us for generations to come. Please give generously at www.cs.org/donate. Hטchi yakoke li hoke (I thank you all so much),
Aimee Roberson (Choctaw and Chickasaw), Executive Director
Aimee Roberson (Choctaw & Chickasaw), Executive Director Mark Camp, Deputy Executive Director Avexnim Cojtí (Maya K’iche’), Director of Programs Verónica Aguilar (Mixtec), Program Associate, Keepers of the Earth Fund Edison Andrango (Kichwa Otavalo), Indigenous Rights Radio Program Assistant Mishelle Calle, Bazaar Program Assistant Carmem Cazaubon, Capacity Building Program Assistant Miguel Cuc Bixcul (Maya Kaqchikel), Accounting Associate Jess Cherofsky, Advocacy Program Manager Geovany Cunampio Salazar (Emberá), Panama Advocacy Coordinator Michelle de León, Grants Coordinator Roberto De La Cruz Martínez (Binnizá), Information Technology Associate Danielle DeLuca, Senior Development Manager Georges Theodore Dougnon (Dogon), Capacity Building Program Assistant David Favreau, Logistics and Operations Assistant Shaldon Ferris (Khoisan), Indigenous Radio Program Coordinator Sofia Flynn, Accounting & Office Manager Nati Garcia (Maya Mam), Capacity Building Manager Cesar Gomez Moscut (Pocomam), Community Media Program Coordinator Byron Tenesaca Guaman (Kañari Kichwa), Fellowships Coordinator Alison Guzman, Donor Relations Coordinator Emma Hahn, Development Associate Belen Iñiguez, Publications Distribution Assistant Natalia Jones, Advocacy Coordinator Mariana Kiimi (Na Ñuu Sàvi/Mixtec), Advocacy Associate Dev Kumar Sunuwar (Koĩts-Sunuwar), Community Media Program Coordinator Rosy Sul González (Kaqchikel), Indigenous Rights Radio Program Manager Marco Lara, Social and Digital Media Coordinator Kevin Alexander Larrea, Information Technology Associate Maya Chipana Lazzaro (Quechua), Bazaar Vendor Coordinator Jamie Malcolm-Brown, Communications & Information Technology Manager Candela Macarena Palacios, Executive Assistant Ñushpi Quilla Mayhuay Alancay (Quechua/Kolla), Advocacy Coordinator Edson Krenak Naknanuk (Krenak), Lead on Brazil Diana Pastor (Maya K’iche’), Media Coordinator Guadalupe Pastrana (Nahua), Indigenous Rights Radio Producer Camila Paz Romero (Quechua), Keepers of the Earth Fund Program Assistant Ilenia Perez (Guna), Panama Advocacy Coordinator Agnes Portalewska, Senior Communications Manager Tia-Alexi Roberts (Narragansett), Editorial & Communications Assistant Elvia Rodriguez (Mixtec), Community Media Program Assistant Mariana Rodriguez Osorio, Executive Assistant Carlos Sopprani, Human Resources Associate Thaís Soares Pellosi, Executive Assistant Abigail Sosa Pimentel, Human Resources Assistant Candyce Testa (Pequot), Bazaar Events Manager Sócrates Vásquez (Ayuujk), Program Manager, Community Media Miranda Vitello, Development Coordinator Candy Williams, Human Resources Manager Pablo Xol (Maya Qʼeqchiʼ), Design and Marketing Associate
INTERNS
Candela Biset, Mirabel Ashu, Daniel Chindoy, Esénia Bañuelos, Lucas Kasosi, Sabina Candusso, Diego Nervi, Diana Martinez
Cultural Survival Quarterly September 2025 | 1
BRAZIL IS INDIGENOUS LAND
Pataxó and Pankararu Peoples prepare a spiritual ceremony with shamans and Encantados (sacred entities). This ritual serves as preparation, invocation, purification, and welcoming of visitors. Cinta Vermelha Indigenous Land, Jequitinhonha Valley, Brazil. Photo by CS Staff.
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Edson Krenak (KRENAK, CS STAFF) f Brazil’s more than 8 million square kilometers, approximately 14% are identified as Indigenous lands, either already demarcated or in the process of being recognized. However, it is important to highlight that most of the biodiversity, water, minerals, and wildlife—recognized by science or not—are protected by Indigenous Peoples, the guardians of forests, fields, and rivers. Brazil is home to more than 300 Indigenous Peoples and about 270 native languages are spoken, reflecting vast cultural and linguistic diversity. Indigenous lands go beyond maps or borders: they are territories of life, historical and ancestral, pillars of the physical and spiritual existence of the peoples that today the Brazilian State, and the world, calls Indigenous Peoples. The relationship of Indigenous Peoples with the environment is not one of domination, but of reciprocity, care, and belonging. This worldview is the key to solving the global climate, food, and water crises. It is also the reason why Indigenous Peoples, not only in Brazil, but around the world, occupy a central role in the debates at the United Nations Framework Convention on Climate Change (UNFCCC) COP30 to be held in Belém, Pará, November 10-21, 2025. The UN Climate Conference is not the only forum
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recognizing the importance of Indigenous Peoples, but it is at this historic moment that Indigenous Peoples’ participation needs to transform into full recognition of the diversity of Indigenous identities, concrete resources of the prosperity and abundance of the world, and effective decision-making power of democratic strength and self-determination. The maxim spread in the streets, “Brazil is Indigenous land,” is not a metaphor, but a historical, political, ecological, and social truth. In this special edition, we cover the themes, challenges, and opportunities of this Indigenous Brazil, considering three distinct realities of these Peoples: the invisible guardians, the warriors on the frontlines, and those who are often forgotten, typically left out of Indigenous public policies and only recently included in the Brazilian census—urban Indigenous Brazil.
The Invisible Guardians: Peoples in Isolation and Initial Contact
According to the International Working Group on Indigenous Peoples in Isolation and Early Contact, throughout the Amazon at least 189 groups and Peoples are living in voluntary isolation or initial contact. Yet, only 60 are recognized by the State. These Peoples, referred to as PIACI, are the most vulnerable human communities on Earth. They have chosen to live far from state interference and industrial and capitalist society, maintaining a relationship of total dependence on the land. However, they are under serious threat.
Illegal mining, deforestation, and violent incursions by criminal groups, religious missions, and urban development projects have violated their territories. Despite constitutional protections in Brazil, many of their lands remain undemarcated, and because they are invisible to the State, enforcement is weak or nonexistent. These Peoples have no voice in climate forums—but recognizing their existence, their right to live there, and protecting their territories are powerful forms of climate action. Their lands are vast carbon sinks, biodiversity sanctuaries, and living examples of the balance between humans and nature. At COP30, Brazil and the international community must recognize the protection of the PIACI as a human rights obligation and a climate imperative.
The Frontline Defenders: Demarcated Territories, Territories of Life
A large portion of Brazil’s recognized Indigenous Peoples live in territories already claimed or demarcated, or at least in the process of studying and formalizing their lands. These lands—often secured through decades of struggle— are more than political spaces. They are systems of governance, spirituality, and ecological intelligence; they are territories of life. Here, communities manage agroforests, protect water sources, preserve seeds, and transmit ancestral knowledge. But life in these territories is under siege. Invasions by land grabbers, illegal loggers, and gold miners are common, and the presence and impact of medium- and largescale mining and agribusiness have posed an incalculable threat to the environment and human health for decades. Government negligence, legal setbacks, and climate impacts, from droughts to extreme heat, compound the problem. Even so, these communities are leading the way. Many have developed Territorial and Environmental Management Plans, offer proven conservation models, and demand direct access to climate finance to strengthen their autonomy. These territories are not just protected areas—they are living climate solutions.
Indigenous Peoples in Urban Contexts and Peoples on the Move
The 2022 census revealed something striking: the Indigenous population is more urban than rural—approximately 53.97% live in urban areas. This number could increase if we consider populations on the move and migration due to violence and environmental impacts. More than a third of these people live outside officially recognized territories. These communities are often rendered invisible by the State, their identities are questioned, and their rights denied. Yet, they are deeply engaged in the struggle for recognition and land. They are a bulwark against the criminal legacy of colonization. Urban Indigenous Peoples are artists, educators, politicians, healers, lawyers, and activists, rebuilding
territorial connections through cultural centers, legal advocacy, and storytelling. They remind us that territory is not just geography—it is memory, language, ritual, and belonging. Their struggle expands the definition of what counts as Indigenous land and who counts as Indigenous. All of Brazil is Indigenous land.
The Climate Struggle and the Legal Threat
What unites these three realities is not only a shared history of resistance, but a shared vision: that life is sacred, the earth is alive, and justice must be territorial. Reforestation and land reclamation stand as their core demands, but their demands go beyond inclusion—they seek a transformation in how we relate to the planet. However, while Indigenous Peoples continue to present clear, rights-based solutions, the Brazilian State remains immersed in legal battles that threaten its existence. One of the most alarming is the Marco Temporal (Time Frame), a legal argument that claims Indigenous Peoples have rights only to the lands they physically occupied in 1988— ignoring histories of displacement, violence, and forced removal. Although recently rejected by the Supreme Federal Court, the concept continues to reappear in legislative proposals that could be even more catastrophic, such as the Devastation Bill (2159/21), undermining constitutional rights and leaving Indigenous communities vulnerable and the environment exposed to exploitation and destruction. Stronger legal mechanisms are urgently needed not only to guarantee land rights, but to enforce them, protect defenders, and ensure the full implementation of Free, Prior and Informed Consent in all decisions affecting Indigenous territories. At the same time, we must reject false climate solutions that treat Indigenous territories as mere carbon reserves or mineral banks. From REDD+ schemes that ignore communities to so-called “green” mining projects created to satisfy the ever-increasing demand for technology that devastate lands while claiming sustainability, these models exploit Indigenous knowledge and resources without recognizing Indigenous sovereignty. The promises of the Just Transition have left forest communities behind in negotiations for a cleaner, safer world. The consequences are all too familiar: wealth and resources are extracted, waste is left behind, rivers are contaminated, and communities are abandoned and concentrated in wealthy countries, especially Europe and the United States, while poverty and inequality exist in formerly colonized countries. These are not just environmental crimes. They are extensions of colonial patterns that continue to sacrifice Indigenous life in pursuit of short-term profit. If COP30 means anything, it must be the moment we end this hypocrisy and align climate finance, governance, and policies with justice and self-determination. Brazil is Indigenous land. It is time for the climate regime to recognize who truly speaks for it. Cultural Survival Quarterly September 2025 | 15
THE POWER OF RADICAL HOSPITALITY IN
CONFRONTING DESTRUCTION IN THE JEQUITINHONHA VALLEY Cleonice Pankararu Pataxó.
Ângela Souza Top photo by Paulo Henrique Figueiredo. Bottom photo courtesy of Ângela Souza.
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n this dialogue, Cleonice Pankararu Pataxó (Pataxó), leader of the Cinta Vermelha Village, and Ângela Maria Martins Souza (Quilombola), leader of Quilombo Mutuca, speak about their struggle against lithium mining and the defense of their territories in the Jequitinhonha Valley. As a feminine force, radical hospitality comes from women—especially Indigenous and Quilombola women—who welcome and resist simultaneously. They take care of the land, the people, and the memory. Even suffering from exploitation and violence, they continue to make room for others, without losing their strength or their cultures. Cultural Survival: What is “radical hospitality?” Cleonice Pankararu Pataxó: Radical hospitality has been a reciprocal practice of Indigenous Peoples and traditional communities for a long time. It’s a resistance, a condition, and an important instrument for us. We have this ability to unite to resist or to divide to resist. Right now, in our territory, we [are hosting] our Xukuru, Kariri, and Aranã relatives. They arrive, we receive them, and they help us in a certain way. Ângela Souza: From the perspective of the Quilombola community, as a movement, radical hospitality is a political gesture of resistance and affirmation of collective life. Hosting is welcoming without turning the other into a foreigner; it is sharing food, territory, and ancestral memory, reaffirming that the land is a place of encounter, not exclusion. Radical hospitality opposes the colonial and capitalist [ethos] that commodifies hospitality, transforming it into service. Hosting is an act of collective care that strengthens bonds of solidarity and expands networks of resistance in the face of structural racism, patriarchy, and the advance of agribusiness and mining over territories. We have faced the advance of lithium mining since 2020 in the Jequitinhonha Valley and the Mutuca de Cima territory, a Quilombola territory. These enterprises enter with a fallacy of employability, with profits often benefiting foreign companies and investors to the detriment of local communities. Their impact has caused irreversible environmental and social damage. As a network of resistance—radical hospitality within our community—we have carried out projects to fight against the destruction of the environment and against the mining industries that directly affect the Quilombola territory.
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CS: How has resistance created alliances between Quilombola and Indigenous communities? CPP: This action against lithium mining was only possible because we received collaboration and support, like food, publicity material, and support from Indigenous comrades, from Cultural Survival and other institutions representing Quilombas, and even universities. We, Peoples of traditional communities, Indigenous Peoples, people who are excluded, discriminated against, who suffer racism—these practices of colonialism fall on all of us, because our worldview is different. It is a worldview of collectivity, cordiality, and hospitality, which differs from the practices of the colonizer and the explorer. That’s why alliances are very important. We have been making alliances since the invasion of Brazil. AS: Resistance against mining and other forms of colonialism has strengthened alliances between Quilombola and Indigenous communities, as both face similar threats: the invasion of their territories, environmental destruction, and the violation of their ways of life. These meetings have been configured as spaces of radical hospitality, where welcoming means recognizing in the other an ally in the struggle for land, for good living, and for the safeguarding of ancestral memories. The partnership with Cultural Survival supports projects by Quilombola and Indigenous communities in defense of territorial rights and community management of natural resources. CS: What changes are essential for these communities to thrive together? AS: Profound structural changes are necessary. The first is the full guarantee of territorial rights, ensuring that our territories are not violated by mining, agribusiness, or projects that degrade the environment. Strengthening public policies that recognize traditional knowledge, ensure food sovereignty, and promote solidarity economy models that respect our ways of life is essential. Another fundamental change [must be] the political and social recognition that Quilombolas and Indigenous people are guardians of the land and biodiversity, and that their care practices cannot be treated as obstacles, but as viable and necessary alternatives to a sustainable future. CCP: Our resistance against mining has shown that we must strengthen alliances. Radical hospitality is the basis for resisting and for thriving. It is in reciprocity and collectivity that we can protect ourselves and think about the future.
PLANTS ARE LIFE, HEALTH, AND KNOWLEDGE THE ROLE OF FOOD SOVEREIGNTY IN THE BRAZILIAN AMAZON Carmem Cazaubon (CS STAFF)
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oão Felipe Yawanawá da Silva (Yawanawá), also known as Tuata, comes from a family of traditional farmers and healers. He carries his family’s legacy through his work with traditional medicines and agriculture, receiving inspiration for his art and strength for his work from nature. Tuata is a 2024 Cultural Survival Indigenous Youth Fellow. The Yawanawá Peoples live on the Gregório River Indigenous land at the headwaters of the Gregório River, located in the municipality of Tarauacá, Acre, in the Brazilian Amazon. “We are known as the ‘peccary people.’ In our language, yawa is the porcupine of the forest, the peccary, and nawa means people. There are currently around 1,300 of us. We are always gathered together, working collectively,” Tauta says. Together with his family, Tuata is the founder and leader of the Emâ Vena Center, which was born from a collective dream. In the Yawanawá language, Emâ Vena means “new place,” a fresh start, the beginning of a new life and time. It is also the name of Tuata’s Fellowship project. Having learned from his grandfather the joys of planting, finishing, and hunting in his traditional territory and the value of providing food to family and community, Tuata realized there was an urgent need for greater food sovereignty among the Yawanawá Peoples. The large distances between his territory and the few surrounding cities, combined with transportation challenges and dependency on foreign food sources, motivated him to connect to his tradition and start working the land. Tuata started by focusing on fruits and vegetables— crops through which food autonomy could be achieved. Among the trees planted were banana, lemon, orange, avocado, tangerine, and papaya. He also planted peppers and local species such as cupuassu, cassava, and açaí berry. Tuata oversaw all steps of the project, which involved selecting planting areas, preparing the soil, laying the beds, gathering seedlings, planting, and taking care of the young plants. “I learned a lot about how to allocate the funds and plan the activities. It was a challenge, and I felt a great responsibility. We succeeded through hard work and respect, learning and growing with each other,” he says. While Tuata led most of the activities, friends and family members were also deeply involved. The community was
Photos courtesy of João Felipe Yawanawá da Silva.
drawn together by a common goal, understanding that the benefits from the work would be shared by all. Nature was a constant inspiration for Tuata, but it also posed his biggest challenge. In 2024, the Amazon faced its worst-ever rainfall deficit, so significant that the main rivers in the Amazon basin had their lowest levels in history. Tarauacá spent the entire year in drought, registering some of the most extreme levels recorded in the Amazon region. This acute drought, understood as a product of climate change and deforestation, coincided with the early phases of the Emâ Vena project, when the plants were at their most vulnerable. Tuata watched his first seedlings suffer from these harsh conditions, and many were lost. He says that his initial enthusiasm was shaken, but through dedication, collaboration, and hard work, they overcame the challenge. “It was so dry, even the fish in the river died. But some plants resisted, and that was beautiful,” he recalls. Though his fellowship project has concluded, Tuata is motivated to continue the work. “My desire is to continue planting more and having more trees. This is what I envision for my life here, for my home, for my family, and my community—to have fruit and food not only for me, but for all of those who come to our house and our village; to take from our land, our home, and offer to our family, our children.” Tuata also dreams of reforesting his territory with native trees and beginning a nii pei (medicinal plants) garden, guaranteeing the cultural maintenance of both the plant species and the Traditional Knowledge around these medicines. “The nii pei take care of our body, health, and spirit. Without health, we can’t look after our families and our forest. It’s very important knowledge for our Peoples and it must continue to be passed on to younger generations.”
Seedlings arriving at the village. Inset: João Felipe Yawanawá da Silva.
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