Soares Da Silveira

In a country known for its elegant and flashy display of beautiful and wealth, there are groups of people, particular in the Amazon Rainforest, who still live detached from modernity and lifestyle of the contemporary world. Even though some of those groups live in voluntary isolation, they are united in their fight for land and environmental rights. One of these groups is the Kayapo, a group of around nine thousand indigenous people, who lives in the village of Gorotire along the Xingu River. Although the Kayapo have famously evolved from an isolated tribute to active voice against numerous developmental projects proposed by the Brazilian government, other groups such as rubber tappers in the Xapuri area have also made significant progress in securing political and cultural rights. While these communities and indigenous groups often share different cultures and customs, they are connected through a common struggle: defending their cultural and political identity amidst oppression and neglect from the Brazilian government.

Cerjugo SA is the largest manufacturer and distributor of beer in a country in Latin America.* Started in 1960, Cerjugo currently sells 360 million bottles of beer annually with revenues last year in excess of $200 million. Cerjugo employs 2500 employees and its four beer brands account for 98 percent of the market share. The beer manufacturer has been growing steadily with the GDP of the country thanks to little competition and no new entrants in the market. Cerjugo has its own distribution fleet and manufacturing facility, its entire customer base is local, and customers are loyal to the flagship brand.

     Napoleon Chagnon has spent about 60 months since 1964 studying the ‘foot people’ of the Amazon Basin known as the Yanomamo. In his ethnography, Yanomamo, he describes all of the events of his stay in the Venezuelan jungle. He describes the “hideous” appearance of the Yanomamo men when first meeting them, and their never-ending demands for Chagnon’s foreign goods, including his food. There are many issues that arise when considering Chagnon’s Yanomamo study. The withholding of genealogical information by the tribesmen, and how Chagnon was able to obtain his information is an interesting and significant aspect of this study. Why did Chagnon feel that this genealogical information was

Upon seeking further research, Euclides de Cunha describes Carlos Fermín Fitzcarrald’s reaching out to the Mashco Piro, “muster[ing] his armed med to intimidate the natives into cooperating” (Anderson 17). Subsequent to swift interactions, Cunha describes how Fitzcarrald found error in the Mashco Piro’s assumption of superiority, proceeding to kill approximately one hundred tribal members. Although the Mashco Piro were not prepared for the execution of many of their members, the skill set to communicate appropriately was unavailable. In addition to the repercussions of an individualistic approach to the Mashco Piro, hostile behavior from themselves to neighboring tribes in the Madre de Dios region of Peru further deteriorates a hope for tranquility among the forest. Nena, a humble mother living in Diamante, gave proof to the poignant threat to her family via patterns of twins on her vegetable patch (Anderson 49). The playful nature within the presence of youth among Nena’s immediate family was halted since the Mashco Piro indirectly threatened the perseverance of Nena and her family’s daily life. While the majority of indigenous tribes will thrive upon their own excavation of natural resources and interaction with the immediate nature around them, the Mashco Piro have discovered alternate methods of flourishing

It all began in and around the year 1919. Sula Peace, the daughter of Rekus who died when she was 3years old and Hannah, was a young and lonely girl of wild dreams. Sula was born in the same year as Nel, 1910. Sula was a heavy brown color and had large eyes with a birthmark that resembled a stemmed rose to some and many varied things to others. Nel Wright, the daughter of Helene and Wiley, was and unimaginative girl living in a very strict and manipulated life. Nel was lighter in color than Sula and could have passed for white if she had been a few shades lighter she. A trip to visit her dying great-grandmother in the south had a profound effect on Nel’s life. In many ways the trip made her realize her selfness and look at things

In Jesseca B. Leinaweaver’s Child Circulation: Kinship, Adoption and Morality in Andean Peru, Leinaweaver’s central point is on how the movement of the children play a part on how kinship is determined socially. It examines the phenomenon of formal and informal adoption practices. The descriptive anthropology deals with a universal perspective on culture. What is made utile through the circulation of children is gender, adoption and kinship to influence the organization of the Andean community. Kinship means where you are from and where family ties in together. Living in a certain area can lead to our religion and passed on to generations. Family ties may cause the way a human is raised and causes us to be developed a certain way.

Pierre Clastres a French anthropologist spent around 2 years in Paraguay living with the indigenous people, the Guayaki Indians in the early 1960’s. The Guayaki where hunter gatherers whose lives were changing quickly with the help of colonialism. During Clastres time with them, he described their rituals, myths, history, and culture. While I was reading his accounts with them in the “Chronicle of the Guayaki Indians” I notice with all the war, killing, treatment of the natives, and let's not forget the cannibalism. I do have to say that what did peak my interest was how the Guayaki tribe practiced polyandry and the reason why they had to do so. So, otherwise than answering a question that book already does. I will be putting the answers together to make one big answer that you can read right here than look and piece them together as you read the book.

Today we live in a globalized world, the world is interlinked on so many social, political, and economic levels that everyone’s culture has somewhat bled into each other’s. So it is extremely rare for anthropologist to find tribes like the Yanomami. “The Yanomami are a tribe of roughly twenty thousand Amazonian Indians living in 200 to 250 villages along the border between Venezuela and Brazil.” (Borofsky, R., & Albert, B. 2005). The Yanomami have been studied by anthropologist since the 1950’s and are said to be important to anthropologist because of the unique lifestyle they live mostly unpolluted by the western world (Tiffany,S., Adams, K., 2002). When people are as isolated as the Yanomami, it gives anthropologist an amazing opportunity to study the unique development of a society. A product of society is social construction, a social construct is basically a set of rules that a society establishes for themselves over time, the members of that society may follow those rules but the rules aren’t inherent. The world that we know and the most rules that we follow are socially constructed. One of the biggest social constructions is gender, gender is a social construct that can seep into every area of life, this paper will explore the Yanomamis childrearing, politics and religion through the lens of gender. While the Yanomami live very unique lives that we can and should learn so much from, today the Yanomamis way of life is under threat.

This policy memo addresses the development and expansion of the cattle ranching industry in Brazil, which has contributed to the mass deforestation of the Brazilian Amazon in the last 40 years. It exposes the regional and global consequences to deforestation and provides strategies for the Brazilian government to sustainably manage cattle ranching industries while protecting the future of the Amazon. The rainforest ecosystem is an immense reserve of natural recourses that is far more valuable than the beef produced on Brazilian cattle ranches. Not only does the rainforest create habitat for up to 65% of the world’s biodiversity, but when harvested sustainably, it provides humans with an abundance of spices, foods, oils, medicines

Studying the São Paulo society of the Colonial period, Sérgio Buarque de Holanda devoted a chapter, ‘Civilização do Milho’, to the role of the corn at the Brazilian food culture during this period; and another chapter to the ‘iguarias de bugre’, ie the use

In order to understand how the Yanamamo people’s culture was affected by outside influences, we must first lean where they live and how they lived. The Yanamamo people live in South America, in that part of Brazil and Venezuela. They are the most isolated indigenous tribes in the Amazon, but they have separate villages. Every village is considered an economically and politically independent. Traditionally the Yanamamo are a semi-nomadic people who rely on agriculture and hunting to survive. Their marriages occur between the different villages, typically this involves the politics between the villages which means they are dominated by family connections.

In this essay I am going to explain Viveiros de Castro 's perspectivism and the potential value this may have in regards to understanding the social group the Yąnomamö. I will explore how distinctions between 'nature ' and 'culture ' cannot be necessarily applied to non-Western cosmologies; they are not insubstantial, but how they have different 'status ' within Amerindian cosmologies in relation to perspectivism. The use of the term 'multinaturalism ' (Viveiros de Castro 2012) in relation to the overall view of perspectivism and how this effects the value of using perspectivism in regards to understanding the Yąnomamö. With consideration to understanding the Yąnomamö I 'must be attentive to the slightest detail, however lowly. Resituated in a meaningful context, the plumage of a bird, the revolution of a planet [...] become crucial elements for interpreting social and cultural reality. ' (Descola 1994: xiv).

We live in a world today that is consistent change. We are discovering our forgotten past and connecting the dots on how our society came to be. Among connecting these dots, in 1964, Napoleon Chagnon, a young anthropologist, traveled to the Amazon and came upon the indigenous tribe, the Yanomami. Through observation, and engagement, Napoleon Chagnon, brought to better hindsight of the inter-webbing of the inclusive Yanomami. Chagnon's research resulted a break through in the field of Anthropology. As time has passed, other Anthropologists have analyzed and some agreed and some have begun to scrutinize Chagnon's methods.

However what needs to be maintained, how and by whom are questions that have not yet been fully examined (Cretney, 2014) (Reference). Such questions are of particular relevance to Amazonian Indigenous peoples whose intimacy with their land has shaped their culture and perceptions of themselves to such an extent that their individual and collective psychic identities are rooted on the system’s identity (Albretch, 2011).

A shantytown called the Alto do Cruzeiro (Crucifix Hill), is one of the three shantytowns bordering the big marketplace area in the town of Bom Jesus in the sugar plantation district of Northeast Brazil, a solitary part of the countless regions of disregard that have materialized in the darkness of the now stained economic wonder of Brazil. The Alto women practice an unusual method of caring for their offspring especially when handling the death of their infants. The high rate of infant death can be credited to poverty and malnutrition. Illness and infant deaths are taken nonchalantly not by just the social institutions in the Alto but also by the child's own mother and this has