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Sitting volley players stretch during a training session Butare. In the team there are both Hutus and Tutsis.
For many amputees, sport is the only chance to do something in a country that, despite an interesting economic growth, has a huge rate of unemployment.
The sitting volleyball team has a scrimmage match during their training.
Michel lives with polio. Sitting volleyball is an important outlet for him, and a chance to participate in the sports culture of his country.
A player stretches during training in Kigali.
This concrete slab in a playground in Butare, Rwanda, serves as a court for sitting volley players.
Players of the Rwandan sitting volley national team train together on Butare.
A prosthetic leg belonging to one of the players of the Rwandan national sitting volleyball team lies on the sidelines while he practices.
The national sitting volleyball team gathers in a gym in Kigali to practice with the full team.
Dominique Bizimana, a former Tutsi fighter of the “Rwanda Patriotic Front," is the founder of the sitting volley team.
Players drill their ball-handling during a training session in Kigali.
During the Rwandan genocide, hundreds of Tutsis sought shelter and protection from Hutu attacks in Kigali stadium.
Jean Rukundo, a former Hutu fighter is one of the key players of the Rwandan sitting volley national team.
A Hutu player lost his leg during the Rwandan Genocide.
While preparing for the 2014 World Cup and 2016 Summer Olympics, Rio de Janeiro has been implementing an innovative safety program called “UPP,” Police Pacification Unit.
UPPs are permanent police posts installed in the “favelas,” the sprawling shantytowns that house hundreds of thousands of the city residents.
Their mission is to maintain control of favela territory once the local drug trade has been expelled.
While many believe the UPPs have helped to quell the violence and bring prosperity to the favelas, others see the Pacification program as a temporary cover-up to Rio’s problems with social disparity.
The Sater-Maw tribe lives in the region of the mid Amazon River, on the border between Amazonas and Par states. Inventors of the "Guaran culture", the tribe domesticated this wild fruit and created its processing method, thanks to which Guaran is known and consumed all over the world.
Known as to locals as "the Children of Guaran" the Satere-Mawe indians still maintain their traditional way of planting and using guaran, for example as medicine or their ritual drink.
Pedro, 33, a Sater-Maw indian who patrols the forest: "Illegal logging can be hard to tackle. Logging happens deep in the forest, far from the eyes of the world but GPS tracking technology and satellite surveillance means we can find out where loggers are and what kind of timber they want. We are tracking 560 hectares of virgin forest with new technologies, hopefully we will stop illegal logging here."
Kennedy, 24, defends his land from illegal timber extraction. He is part of an international project with local partners. This project in the Satere-Maw area was created to support the local communities and to prevent illegal timber extraction by increasing daily surveillance, mapping forest resources and through a series of initiatives to raise awareness and environmental education. Indigenous and other local forest communities have seen their land seized, their lifestyles destroyed, and their livelihoods stolen. The US is the largest market for timber exported from Brazil. While Americans buy massive quantities of wood, often taken illegally from forests, to construct floors, outdoor paths, and piers, local people and activists working to protect the Amazon are being assassinated and kept quiet through intimidation.
The Andir river by night. The Sater-Maw live in the region of the mid Amazon River, on the border between Brazil's two biggest states Amazonas and Par.
It's a long trip to reach the Sater-Maw reserve: one hour flight from Manaus to Parintins, the closest city, then an 8 hour trip by riverboat.
Every year since 1995, residents of Guaranatuba village and some communities and volunteers from NGOs gather to celebrate the harvest of guaran fruit, known worldwide for its high energy value. During two days of celebration, locals enjoy small performances by folks artists and musical performances to mark the event.
A Maw girl listens intently to a speech about indigenous rights and the fair trade economy.
A Maw woman prepares food and a guaran drink at home. Guaran is the daily, ritual and religious beverage, and it is drunk in large quantities by adults and children alike.
The areas where the Sater-Maw live are called "stio". In this space each family unit has its residence, where a fire is lit both for cooking and for keeping the residents warm (the fire also serves to congregate the family members around it).
Guaranatuba village, located alongside of the Andira riverbank. Two young Sater-Maw are preparing a powerful sound system for a guaran harvest festival that hosts music, traditional dance and speeches about indigenous culture and politics.
A current project underway in the Sater-Maw region involves the mapping of forest resources, the construction of a small nursery to produce 5,000 seedlings per year, making plans for the correct use of natural resources, training in techniques of forestry, collection of seeds and production of seedlings, Copaiba oil and Guarana powder.
The Sater-Maw's name references two animals native in the region. The first word, Sater, means Òburning caterpillarÓ, a reference to their societyÕs most important clan, the one that traditionally appoints the succeeding political rulers. The second word, Maw, means Òintelligent and curious parrot.Ó Here, a Maw group from various Andir villages is learning something new about the guaran process.
The World Health Organization (WHO) estimates that about 25% of global disease could be prevented by better management of the environment, and identifies deforestation as having a serious impact on human health.
Idecidis Da Costa, 60, is the village Tuxaua (village chief). Every village has a Tuxaua, who has the power of solving internal quarrels, summon meetings, scheduling celebrations and rituals. He also plans the agricultural activities and commercial transactions, and orders the building of houses.
A man washes his clothes in Guaranatuba. The Sater-Maw language is part of the Tupi linguistic branch. But the Maw vocabulary contains elements that are entirely different from Tupi, and cannot be related to any other linguistic family. Today most Sater-Maw are bilingual. They speak their own language and Portuguese.
Paulo is working at Posada Vinte Quilos, a small village for sustainable tourism in Guaranatuba. The project contributes to the improvement of socioeconomic, environmental, and cultural protection of traditional Middle Amazon societies through an inclusive model that integrates institution buildings, the preservation of environmental resources, and activities promoting eco-friendly and sustainable tourism.
In their "Sitios" families build their kitchen halfway between the house and the river, where the men roast guaran and the women prepare meals from manioc root. They also have their dock where the family members bathe, wash clothes, soak cassava, wash guaran and land their canoes.
Maw kids drink guaran in a poor village near Guaranatuba. Much of the guaran-based Fair Trade economy aims at battling malnutrition and its consequences for the physical and mental condition of a whole generation of children and adolescents.
The Sater-Maw of the Lower Amazon are one of the larger indigenous populations in Brazil and one of the few indigenous groups left in the immediate vicinity of the main Amazon River. Due to prolonged contact with the broader Brazilian society, the Sater-Maw have been exposed to a variety of historical changes. As a consequence of a staggering demographic growth, the immediate surroundings of their villages have been largely depleted of game and fish, causing chronic food shortages.
A man in Pira village is fixing his sanitation system. Pira is the first Maw community one encounters when traveling by boat from Parintins, the closest city.
Since 1995 a great deal of hope rests on a fair trade project, which commercializes Sater-Maw products such as guaran and several other forest products. Although well established as an indigenous enterprise on an international market, the guaran project still struggles to counter poverty in the villages on a large scale.
A Maw moves from village to village using a traditional canoe. Guaran is a plant native to the highlands of the Maus-Au River basin, which coincides precisely with the Sater-Maw's traditional territory. The Sater-Maw have transformed the "Paullinia cupana", a wild vine of the Sapindacea family, into a cultivated shrub, and mastered its planting and processing.