These are two pictures of the Awá territory, taken in 1985 (left) and in 2010 (right). The white outline is the Awá Indigenous Territory other Awá, including some uncontacted, live outside the reserve. Logging and Deforestation in Para State, 2010/11- 2011/12. The deforested area has decreased by 1250 square kilometres, however the illegal logging has increased by 750 square kilometres.īutler, R. This graph demonstrates the increase in illegal logging between 20. The hunter-gatherer tribe do not know how to provide for themselves without the essential fruit and animals in their food chain. Awá member Xiperendjia said “All the animals-tortoises, monkeys, peccaries-are dying off. Our fruits have all burned. Logging has further affected the Awa as many of the animals they hunt or tame perish in fires set by the loggers to deforest land, causing erosion. The forest is crucial to the Awá to create mental maps to orient themselves and they need its numerous resources, which include food, shelter and wood, to survive. Logging trucks are reported to enter and leave the area day and night and consequently over 30% of rainforest has been removed from a territory of 120,000 hectares. In order to acquire wood, they deforest land which impacts the Awa’s hunting grounds. Illegal loggers are the main economic threat to the Awá. Illegal loggers are the biggest threat to the Awa tribe as they deforest their habitat, use their land for commercial farming and bring new diseases to the Amazon jungle. They were named the ‘World’s Most Endangered Tribe’ by Survival International in 2012. There are approximately 350 members of the tribe, of whom 100 have never had contact with the outside world. Saqiyuq will appeal to everyone interested in the Inuit, the North, family bonds, and a good story.The Awá are an indigenous Brazilian tribe living in the eastern Amazon rainforest in the state of Maranhāo. Nancy Wachowich became friends with Rhoda Katsak and her family during the early 1990s and was able to record their stories before Apphia's death in 1996. Through the storytelling in Saqiyuq, Apphia, Rhoda, and Sandra explore the transformations that have taken place in the lives of the Inuit and chart the struggle of the Inuit to reclaim their traditional practices and integrate them into their lives. In contrast to both, Sandra Katsak, Rhoda's daughter, has grown up in the settlement of Pond Inlet among the conveniences and tensions of contemporary northern communities - video games and coffee shops but also drugs and alcohol.ĭuring the last years of Apphia's life Rhoda and Sandra began working to reconnect to their traditional culture and learn the art of making traditional skin clothing. Their memories and reflections give us poignant insight into the history of the people of the new territory of Nunavut.Īpphia Awa, who was born in 1931, experienced the traditional life on the land while Rhoda Katsak, Apphia's daughter, was part of the transitional generation who were sent to government schools. A grandmother, daughter, and granddaughter take us on a remarkable journey in which the cycles of life - childhood, adolescence, marriage, birthing and child rearing - are presented against the contrasting experiences of three successive generations.
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