Cauim may save Brazilian ethnicities and biomes

 

The indigenous tribe that opts for the project would have a sustainable production of Cauim, would plant cassava in Mandiomityma (pluriculture agroforestry units) and a production environment with low environmental impact in the village, with commercial flow paths away from the people's daily lives

 There is an unexplored Brazilian asset, with enormous scalable economic potential, capable of becoming a strong economic, social and strategic agent, with the power to promote Brazilian culture abroad and still promote a great strategic advantage in the preservation of Brazilian indigenous tribes and, consequently, our threatened biomes - Cauim.

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 It is important to say that Cauim, a 100% fermented manioc beverage, is produced by indigenous people all over Brazilian territory, by the more than 305 remaining ethnic groups and probably by hundreds of others already extinct, millennia before the arrival of European colonists, as part of rituals that differentiate between native nations, belonging to ancient oral traditions, preserved by elders - this beverage and all its cultural / religious context should in no way be reduced to an element of commerce, that is not what we are talking about here.

 I refer to a commercially produced drink, whose salivary amylase, used by indigenous villages, has been replaced by industrial processes, result of the work I have been doing, with a small group of people - a booze that I have been researching for over 10 years, which I have a patent, but still needs to be classified by the Brazilian Ministry of Agriculture, Livestock and Supply (MAPA) and I propose to leave my rights open for the benefit of the Brazilian cause, in the same way that Santos=Dumont did, giving up the patent on his flighting devices, aiming at the prosperity and integration of the peoples all over the world, in an economic current that I call prospenomics.

The Cauim production unit, Kaûĩ apó sará in Tupi-Antigo, is very simple - it has a cooking pot (Mbeîu motimbora), Chiller (ro'y) and a fermentation vat (Haguino ygua). The structure would also have solar panels (Kûarasy ybyra), waste treatment and composting, a store and cultural center, to tell a little about the history of the ethnic group, fulfilling an ecological, cultural role and generating financial return.

 Once an indigenous community accepts the project, this transformative agent has the power to bring the Brazilian people to toast together and raise the glasses of a rare champagne from the forest, to a fraternal and noble cause.

1-THE CAUIN

 How do we know if this booze could be effective generator of prosperity?

 I have been working in the international beverage market for over 20 years, I traveled the world promoting, learning ande teaching how to sell the most different categories of beverages, it was with this mindset that I started to become interested in Cauim.

The so called Mandiomityma, cultivation farms in an agroforestry system could have harmony between manioc, Fruta-do-conde, Mucurana dwarf, Guandú - in that regard, the village elders would certainly teach technicians, in a partnership of mutual learning with SEBRAE, EMBRAPA or any other supporting institution for the project.

 I must say that at the beginning of my research I had great difficulty in producing a delicious quality beverage, but since 2016, together with my associate, Hildo Sena we've been promoting tastings and dinners in harmony with the new vintages and the result has been surprisingly good.

 The quality of this beverage, as well as the most varied forms that it can present, has the potential to grow exponentially as they are accepted and improved by each accepting ethnicity, plus their idiosyncrasies.

2-THE MOTIVATORS

CAUIM HAS THE POTENTIAL OF BEING A EQUALIZER OF FORCES IN A BATTLE WHICH THE ENVIRONMENT AND INDIGENOUS COMMUNITIES HAVE BEEN LOOSING BADLY

 We see that different ethnic groups in their villages have an increasing need to obtain monetary resources, whether through the reduction of game forest, loss of fertile territory or the degradation of the quality of rivers. The money they earn from selling handicrafts or from social benefits provided by government is often their only source of livelihood.

 Alcoholic beverages have scalable potential returns.

 In Brazil we face a harsh reality, the Amazon rainforest, the Pantanal, the Cerrado, the Atlantic Forest and other Brazilian biomes are being decimated at an alarming rate, there are several forces that are acting freely and indiscriminately.

In our experiments we achieved an outstanding sparkling Cauim! this drink could be considered as "champagne from the forest", due to its programmed shortage - the drink must be made in small quantities, to increase its rarity, to have a premium profile and price by design

 These antagonistic forces are composed of illegal miners, land grabbers, loggers, predatory farmers and invaders in general. They are motivated, violent agents and holders of financial resources, which allows them to play good lawyers, lobbyists, and to achieve corrupt means to perpetuate their actions.

 Indigenous peoples are the ones most exposed to this nightmare, and are at risk of being decimated mercilessly, in a desperate battle and with almost no prospect of victories.

Usually, indigenous tribes opt for oral tradition only, without adopting a written records. With the disappearance of these ethnic groups, all and any cultural record of their existence shall certainly  disappear with them.

AN INVALUABLE CULTURAL LOSS

The forest or the ethnic groups are not supposed to be protected by placing a dome over, the idea is to strengthen these preservation cells individually, through intellectual capacitation and monetary reinforcement. The external assistance provided by FUNAI, ICMBio, NGOs and other institutions are worthy of praise, but still insufficient in the current scenario, the ideal would be to have robust and efficient protection cells in all social spheres, without losing its essence - Cauim have the potential to fulfill this function perfectly.

Two things must be very sophisticated in this project; the drink itself and the reverse logistics system - Adaptation to the PNRS. QR Code and other systems that allow 100% recycling of their packaging will be mandatory - the environmental impact on Kaûĩ afterwards should be as close to zero as possible.

It is also very important to say that this project has no political bias, criticizing this government or previous governments - the prospenomic philosophy,  the driving force behind this project, understands that we must entrust the solution of practical problems that affect harmonic coexistence of man with the environment, to science, not to politics.

3-WHAT ARE THE NEXT STEPS?

 The beverage itself already exists and already meets the quality standards needed to enter the market, however, for the project to take off, reach full commercial viability and become sustainable we will need 3 stakeholder with the following profiles:

1-Indigenous Communities - In addition to being the protagonists who will hold the return from the sale of bottles, they will also be able to choose to expose elements of their own culture through consumption habits and trade-marketing actions;

2-Investors and philanthropists - In the case of philanthropist donors, they will be able to see the fruit of their donations multiply, due to the scalable profile of the project. As for investors, this risky project has the potential for growth just like other categories of beverages created since the 1980s:

- Energy Drinks emerged with Red Bull in 1987, has a market value of US $ 53.01 billion and estimated CAGR growth of 7.20%;

- RTD (Read to Drink) drinks like Smirnoff Ice, which appeared in the late 90s, have an estimated market for the year 2025 of bi $ 25.96, with an estimated growth of CAGR of around 4.5%;

 These two categories of drinks were suggested as mere points of comparison. Cauim, as a classic historical drink, may have potential to be Brazil representative,  as tequila represents Mexico and sake represents Japan, its real growth behavior is unknown.

 3-Technical Professionals - With the Coronavirus pandemic, the number of unemployed people with technical skills increased dramatically. Once we have investment in production units, distribution logistics, sales, marketing, trade-marketing, etc. we will have new job opportunities, as well as promoting the training of the new generation, with sustainable projects;

4-PRODUCTION AND FEASIBILITY COSTS

As for raw material, the only mandatory prerequisite is that manioc or cassava, a basic raw material, should be produced in an indigenous village or tribe, with the roots planted in the middle of the forest, without trees being cut down, so that it is not characterized as monoculture. The production must be very small, in harmony with nature, without pesticides, so that its scarcity justifies a premium classification, as happens with beverages produced in the Champagne region;

 The basic structure of a production unit is no different from the backyard micro breweries, quite common in recent years. For the production of 100 liters of Cauim, is required a cooking pot, a 100-liter vat and a chiller, estimated at approximately R$ 60,000.00;

 Glass bottles should be very characteristic and returnable, reverse logistics will be mandatory in production plants.

 At first, we will have a business structure in São Paulo BR, which may expand to other regions of Brazil - however, there is nothing to prevent the business from growing organically, in a different region, according to the dynamics and needs of the investor / ethnic groups adhering to the project.

AN IMPORTANT CURIOSITY!

It is important to say that I am Ominireligious, I believe in all the religions I'm exposed to, including Christian ones, as well as those of our native peoples. I encourage free religious practice and I am adamantly against catechism, as well as any other form of imposition of faith.

That said, I would like you to know that the first time I was successful with the saccharification and fermentation of manioc, was on a holiday of Our Lady, very important religious date in Brazil, with my experiences in my studio. After that, I coincidentally made great advances in the project on that same date in the following years, one of them at the Pernod Ricard of Rezende unit, in Rio de Janeiro, near the Our Lady of Aparecida Sanctuary.

I was stunned when I noticed that I published this post today, on October 12th, without having the prior intention, in that sense, I decided to add the prayer of the Virgin Mary in Tupi-Antigo, as translated by Father Anchieta, to celebrate the date:

Ave Maria,

graça resé tynysémbae,

nde irúnamo Jandé Jára rekóu;

imombeúkatúpyramo ereikó kuňã suí. 

Imombe´úkatúp yrabé nde membyra, Jesús. 

Sancta Maria Tupãsy, eTupãmongetá

oré iangaipábae resé, koyr irã,

oré jekyl oré rúmebéno.

Amém.

May the Virgin Mother bless this project, which has a multicultural, fraternal, intelligent purpose and with the potential to reverse negative predictions, prolonging the human stay on this hermetic planet!

 As for Cauim itself, nothing is written in stone, as it is an embryonic project with social good objectives, the most important thing is that it takes off and achieves its various prosperous goals.

If you are interested in making this project possible, please contact me, Luiz Pagano or my partner, Hildo Sena.

T'ereîkokatu ('cheers' in Old Tupi).

Decisions vs Repercussions - Can we cure the coronavirus without making the planet even sicker?

Decisions vs Repercussions - Can we cure the coronavirus without making the planet even sicker?

Try to remember how you learned to play chess, if you did as I did, you started by creating particular strategies in order to take the opponent's king, as well as protect your pieces during the whole game. Sometimes the apprentice will make one or other brilliant move, but the vast majority of them will reflect his/her inexperience in bad and inconsequential moves.

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Right now, we are facing an unprecedented crisis that requires unprecedented decision making, just like the chess apprentice above, the whole world tries to protect itself from the contamination of the coronavirus until a cure and/or a vaccine is found, one of the best ways to do this is using masks or other plastic PPE (Personal Protective Equipment). With regard to masks, according to the World Economic Forum, there has been an increase in production and sales to date, which reaches an astonishing 20,000%.

It is curious that, in the face of an unprecedented and serious problem, we seem to neglect the repercussions of the decision. The solution found at the moment seems to be the best course of action, but later on it shows itself as weak, with only one step of repercussive reach, with badly or completely unanticipated consequences and in the end, it gives us little or no margin for side effects corrections.

Why does this happen?

The human brain processes 11 million bits of sensory information every second, but only 40 to 120 of them rise to the conscious mind to be evaluated and rationalised. Our brain operates with a limited amount of energy, like any other entity in nature, adopting the fastest and most efficient course of action, to program in our minds the anticipation of events, in order to be prepared for them.

As children, when we left the house our mothers used to say, "Don't forget your sweater", even knowing that live in a tropical country I heard that a lot. This sort of warnings may have come from the repercussions of several generations of mothers prior to mine, who possibly lost their children inadvertently of hypothermia.

This has its advantages, imagine entering a jungle and being forced to evaluate each photon of light received, trying to discern if there is danger behind each of the 20,500 leaves on the surrounding trees like poisonous little frogs or insects, not to mention snakes, large felines and other predators. It would take days before we took our first step, making of us an easy prey for them.

When we enter such a forest, our minds choose to assess risks that can actually harm us, information that can be obtained from survivors' reports or personal learning of previous visits to that forest, reducing the tens of thousands of assessments of pertinent hazards to only the 20 most dangerous of them - such as bees, snakes and cougars (you could even be hit by a meteorite in a forest, but the chances of that happening are so low that it is not part of the 'mental risk prevention plan designed for  that particular forest').

This may have helped us a lot in prehistoric times, but with the large amount of info that we need to take decisions in modern world, this primitive decision-making process has proved to be insufficient.

On a scale from 01 to infinity, we can measure how much a decision taken can have an impact on the future, where level 01 is totally inconsequential, generating all sorts of unwanted events, exponentially increasing to level 10, a decision with a certain degree of weighting, without major future side effects and a deterministic (hypothetical) nationalization in which all contingencies were anticipated, leaving only well designed and successful effects, precisely calculated.

It took 4.5 billion to man stand out from other living beings thanks to newly acquired linguistic, rational and planning skills, and have protagonist role on the planet, nevertheless, we still behave like the chess apprentice above, we still make naive and awkward mistakes, which if not well observed, can lead to serious repercussions on the balance of life on Earth.

Sometimes one person with an above-average perception anticipates one or more degrees of repercussions in some decision-making, which can move us away from the scenario of total inconsequence towards the ideological integral determinism status, (hypothetical situation in which all contingencies are anticipated, creating perfect decision making scenario). Unfortunately, not always, they are in the official circuit of decision makers, or when they are, they don't have enough strength to make their ideas prevail, revealing to us another defect of the human being that is very prejudicial in decision-making, the psychological difficulties of dealing with feelings like ego, fear, job insecurity and arrogance.

How should we make our next decisions?

Of course, we already have some tools that help us make decisions in the face of complex and unusual situations. In the case of public administration, for instance, we chose the expedient of adopting political parties as a way to creating anticipations of situations of right, left and center profile - this made it easier for right-wing politicians to identify risks to the social hierarchy, family and homeland, while Left-wing politicians react more effectively to risks and violations of the rights of the disadvantaged in society.

It might have worked in the past, but as in the aphorism of the elephant in the room, making decisions regarding part of the whole as true is retrograde and too much simplistic. We need a broader, democratic and less self-serving model than the current one.

If we combine several sciences learned so far aimed to a chosen purpose, say ... public administration, perhaps we can create a system of evaluation and decision-making that is more consistent with today's world:

- Social networks and APPs can be used in order to include a wide range of experts, to formulate possible solutions, covering multiple points of view, from various different sectors and sciences, with opinions from lots of qualified people, creating an 'environment of broad participation - wiki', significantly increasing statistically the number and the quality of possible final solutions;

- Artificial Intelligence (AI systems) combined with a historical database of previous decision-making, added to the multiple solutions obtained in the above proposition, could test alternatives in milliseconds and give us results of events at various levels of consequences, anticipating not just two or three, but multiple steps ahead;

- Psychologists could evaluate and monitor the final decision makers, creating a more comprehensive panel that is less contaminated with personal biases, so that they make decisions that effectively improve the community.

If we act quickly, and use a little more of our civilizatory capabilities in order to solve unexpected problems, we may still have time to come up with a plausible solution to the imbalance caused by plastic waste in the planet, cure the humanity from coronavirus and still, at the same time, generate an unexpected and unusual extra benefit to the planet Earth.


References 

Blech, C. & J. Funke (2010). You cannot have your cake and eat it, too: How induced goal conflicts  affect complex problem solving, Open Psychology Journal 3, 42–53. Duncker, K. (1945). On problem solving. Psychological Monographs, 58. Funke, J.  & P. A. Frensch (2007). Complex problem solving: The European perspective –  10 years after, in D. H. Jonassen (ed.), Learning to Solve Complex Scientific Problems, Lawrence Erlbaum, New York, 25–47. Funke, J. (2010). Complex problem solving: A case for complex cognition? Cognitive Processing, Vol. 11, 133–142. Klieme, E. (2004). Assessment of cross-curricular problem-solving competencies, in J. H. Moskowitz, M. Stephens (eds.), Comparing Learning Outcomes. International Assessment and Education Policy, Routledge Falmer, London, 81–107. Koncepční rámec řešeni problémů PISA 2012. ČŠI: Praha   Kupisiewicz, Cz. (1964). O efektívnosti problémového vyučovania. Bratislava: SPN. Lerner, I. J. (1986). Didaktické základy metod výuky. Praha: SPN. Linhart, J. (1976). Činnost a poznávání. Academia.  Praha. Linhart, J. (1982). Základy psychologie učení. Praha: SPN. Maťuškin, A. M. (1973). Problémové situácie v myslení a vo vyučování. Bratislava: SPN.  Mayer, R.  E. &  M. C.  Wittrock  (1996).  Problem  Solving Transfer,  in R.  Calfee,  R. Berliner  (eds.),  Handbook of  Educational Psychology, Macmillan, New York, 47–62. Mayer, R.  E. &  M. C.  Wittrock  (1996).  Problem  Solving Transfer,  in R.  Calfee,  R. Berliner  (eds.),  Handbook of  Educational Psychology, Macmillan, New York, 47–62. Mayer, R. E. (1990). Problem solving, in  W. M. Eysenck (ed.), The Blackwell Dictionary of Cognitive Psychology,  Basil Blackwell, Oxford, 284–288. Mayer, R. E. (1998). Cognitive, metacognitive, and motivational aspects of problem solving, Instructional Science, Vol. 26, 49–63. Nakonečný, M. (1998). Základy psychologie. Praha: Academia. Okoň, W. (1966) K základům problémového učení. Praha: SPN.

SÃO PAULO THE WORLD'S CAPITAL OF UGLY SIDEWALKS

SÃO PAULO - THE WORLD'S CAPITAL OF UGLY SIDEWALKS

Imagine a village without any kind of centralized leadership, without a mayor! Now imagine that this episode is taking place at the early days of the arrival of electric lamps, everyone is enthusiastic about this revolutionary item and decide to put light fixtures facing the street, so that everyone would see the streets at night.

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We would have a problem here and there, because there are always those who want to benefit from the light without putting their hands in their pockets, or those who, for fun, like to throw stones to break the lamps, (so called urban vandals), but that are just isolated cases, and the society works quite well.

In this scenario, it is justified then to pay an IPTU (São Paulo Urban Land Tax) to the city hall, a centralized administration, to provide us with this basic and specific service, described by David Hume in 1734 to explain that, once collected, the city must be fully responsible for urban furniture for collective use - However, here in São Paulo, no mayor or voter since the 1950s has heard about him...

We are not even considering the possibility of replacing the existing sidewalks and fixtures, just mere maintenance would be enough, is it really that expensive?

Wouldn't it be better to have a sidewalk like that? the answer is YES - but here in São Paulo, public administrators are still in doubt

In 1927 São Paulo Tramway, Light and Power Company Ltda, simply called LIGHT by São Paulo citizens, signed a contract with the city and state government to renovation of the public lighting network in the city and beautiful new English styled light poles were implemented.

LIGHT's beautiful light fixtures are deteriorating at a rapid pace, and the question that everyone who walks through these streets asks is "is it true that the city does not have the money to maintain this basic point of the whole theory of tax collection?", the answer is "Yes, but much is lost in corruption and ineptitude".

These LIGHT lampposts, together with the beautiful pavements with tiles that form the border contour of the state of São Paulo, soon became icons of the city. However, an unusual law dictates that residents must be responsible for their sidewalks, causing very bad repercussions.

The residents individually decide how each sidewalk should be, transforming the city into an ugly patchwork. As if that were not enough, maintenance is not done; the holes and elevations caused by the roots of trees and plants creates a chaotic mosaics of cracks and rubble.

The order and beauty of streetlights, sidewalks and other urban elements have a role that goes beyond its main functional purpose; we should feel the pride of our urban symbols. But in the case of São Paulo, they represent the lack of care and absence of public administration. When a lightpole or a sidewalk is damaged, the citizen feels sorry for his own city, and this is really bad.

São Paulo LIGHT's street poles, unfortunately the beautiful light fixtures are deteriorating at a rapid pace

It is the so-called 'broken windows theory', a North American model of public security policy in the fight against crime, with the fundamental view of disorder as a factor in raising crime rates. In this sense, it proclaims such a theory that, if they are not repressed, small crimes or misdemeanors inevitably lead to more serious criminal conduct, in view of the state's neglect to punish those responsible for less serious crimes. It becomes necessary, then, the effective state action in the fight against crime, be it micro criminality or macro criminality.

When you see a well-preserved sidewalk, you feel supported and protected by your city, it inspires citizenship and respect. Someone of common sense and civility would never throw paper, cigarrette butt or a gum in such a nice sidewalk - at least the statistical probability of that happening would be very small. If we marry a policy of fines and small punishments, the situation would improve greatly.

On January 24, 2019, Mayor Bruno Covas enacted the Decree No. 58,611, which aims to standardize São Paulo's sidewalks, this initiative is on the right track, but continuing to hold the resident totally or partially responsible for its maintenance is still one of the worst mistakes that the city has been committing - transferring responsibility just because doesn’t have no money does not justify the violation of the main theory of collecting municipal tax x urban maintenance and improvements, postulated in 1735.

Demogest Democratic Management App tests its 3G version this month in Uruguay

Demogest car parked in front of Parliament Building in the city of Montevideo - Above - an Amazon delivery dirigeable - the revolutionary new Apps helping to building a better way o living  

What would it be like if we had moved forward with democracy as fast as with technology? - the best way to explore these possibilities and try to design the concept of the Democratic Management App for Nations is to make an 'Article of the Future Days' - that way, free from bias, it is easier to pass the ideas on - here's a story that might as well have been written on a September 1st, 2042 magazine article.

After recent denounces involving Leviathan, the oldest Democratic Management App, in suspected corruption activities on August 1, 2041, the Uruguayan government decide to adopt Demogest as digital platform for democratic management to the nation, thus Uruguay will be the first country to adopt its new third generation version. Uruguay has a vanguardist tradition, was the first nation in Latin America to establish a welfare state, maintained through relatively high taxes on industry, and the first to legalise the cultivation, sale and consumption of marijuana in 2013 for recreational use, as a measure to counter drug cartels and also, was the first country to adopt a digital platform for democratic management in 2029 consolidating a democratic tradition that earned it the sobriquet "the Switzerland of South America".

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A long time has passed since the American government also decided to adopt a democratic management tool, after being strongly pressured by voters who said they supported the Democratic candidate because he was convinced to adopt Leviathan in his government.

At that time, led by James McCartty, Republicans released a letter stating they were ‘gravely concerned’.

Top congressional Republicans warned in a dramatic letter they released on Monday that a foreign power would be using a Democratic Gestor App to manage all activities of their Congress, and demanded a prompt briefing by the F.B.I. to evaluate and inform about the confiability of the software.

While the letter writers, led by Speaker McCartty, did not specify the threat, officials familiar with a classified addendum attached to it said the Republicans’ concerns touched on intelligence related to a possible Uruguaian-backed attempt to smear the presidential campaign of former George Clooney Jr.

In a detailed report of more than 670 pages, the FBI identified that the application was not only free of political bias, but also increased the coefficient of administrative efficiency to levels never seen before, countries that started to adopt Leviathan started to have an administration much more efficient and virtually reduced corruption to zero, much of it due to the sophisticated transparency tools audited by Transparency International, a German non-governmental organization based in Berlin.

Perhaps this was one of the last major party disagreements in the United States, the tool allowed a public administration so efficient and technical that the party and ideological positioning started to have less and less importance in decision making.

Effective Democracy and the End of Great Leaders

 The “greatest benefit of these apps was the advent of Effective Democracy”, said the President of Uruguay in his last speech referring to the third democratic phase, “the first time the word 'Democracy' was used, was to name the so-called 'Athenian Democracy', which had the defect of being born imperfect. Solon, Clisthenes, Efialtes and Pericles began to light up with a spark of reason in the midst of chaos, we lived in a cruel and backward era in which women and slaves still did not vote, a group of eponymous archons composed of magistrates simply realized that the system statutory no longer worked and they began to give the illusion of power to the people, masking the main objective of containing Persian invasions and uniting City-States under Athenian power.

Leviathan and Demogest, competitors in the Democratic Management App market 

The second time that the word 'Democracy' was used, was during its resurgence in the Glorious Revolution of England, in the year 1688 and with the French Revolution of 1789, it lasted approximately 330 years, only ending in the earliest 2030. It was called 'Hypocritical Democracy', which was characterized by legitimizing the will of a few to the detriment of the real satisfaction of society, with the exception of countries that adopted Direct Democracy, such as Switzerland, Sweden and Denmark, countries that suffered a little less with corruption and mismanagement, and knew how  and did not provoke the wrath of the people in the 2000s ~ 2020 when driven by the disruption of old institutions at the expense of new technologies like Uber and Air B&B, they started to demand a more decent public administration.

Voters were tired, as they lived at the height of the bubble of corruption allied to ineptitude, ideological political parties taking biased and self-serving decisions, reached the point of spending more on election campaigns than on public welfare.

The Uruguayan government was the first to have the courage to change, "said Magel" with more than 120 referendums and plebiscites in the first year and public accounts effectively audited by the people using the Leviathan 1G App.

In less than 5 years, we adopted 2G technology, which allowed the existence of more than 300 Logical Party Groups, replacing almost all existing Political Parties, extinguishing the so-called 'professional politicians' and incompetent members of the legislative in the congress, with serious and scientific proposals, bringing real benefit to the community, gradually ending obsolete ideological political parties, full of fanciful ideologies and ignorantly supported positions".

The new Demogest App will be tested to its new 3G version simultaneously with the Uruguayan government implantation, among other benefits, Demurest will support the Kardashev module, which will allow people to make decisions regarding the use of energy depending on the productivity of corporations of the Imebo index, the most important of the Montevideo Stock Exchange, obviously following the criteria of civilisational qualification, only citizens who qualify in the aptitude exam with marks above 65 points will be able to vote - always good to remember that the voting qualification course is free and open to all citizens.

Itagenemimetics the science and the art of learning from indigenous and ancestral peoples

Luiz Pagano presenting Cauim at Bar Convent in São Paulo - June / 2019 

Recently I've been dedicating my activities to the functions of artist and scientist, mainly with regard to CAUIM, fermented alcoholic beverage of mandioca (kind of Brazilian cassava), consumed by more than 270 Brazilian indigenous ethnicities, which I'm willing to bring to the general public in the form of a drink industrial, (with beautiful bottle and everything else..) produced using a sophisticated processes, with great similarities to one used to produce sake. This initiative has the great purpose of making us proud to be Brazilians of Tupi origin - I dream about the day when all of us, Brazilians or not, will be able to eat the sophisticated dishes of Alex Atala or Tiago Castanho, harmonized with Cauim dos Yekuanas or Waurás, packaged in 'Tupi Pop Culture'.

This work made me research the life and ways of our ancestral peoples in a unique way, I saw different possibilities of a prosperous culture, good nature, happy and completely friendly with nature and the planet.

I may not be able to convey the greatness of what I feel about the subject, but surely that doesn't stop me from trying. 


here it goes...

We are so educated in European culture that we think this is the only "cultural language" in the world, but things are starting to change and the culture of the forest is beginning to prove essential for our survival on the planet.

We are so used to European culture and education, that we think this is the only way to look towards reality and to assess and understand our world, but things are starting to change and forest culture begins to unfold essential to our survival in this planet.

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Recently David Kopenawa of the Yanomami ethnic group, which has been called the 'Dalai Lama of the Forest', accompanied by Fiona Watson, Director of Research of the NGO Survival International, and world expert on uncontacted tribes were talking to the American media and giving some lectures in and around San Francisco, talking about the tireless work to protect the land of his tribe in the Amazon rainforest, and how this experience can be applied to the rest of world.

The Amazon rainforest has long been recognized as a repository of ecological services not only for local tribes and communities, but also for the rest of the world. It is also the biggest rainforest that we have left in terms of size and diversity.

But as forests burns and global warming worsens, the impact of Amazon deforestation continues to gradually damage the fragile ecological processes that have been refined over millions of years of evolution.

The solution to the question of how to find the balance necessary for the survival of the forest and at the same time makiing the world a prosperous place to live, can not be found in science itself, but in science combined with philosophical issues of local people, such as the Yanomami.

The Yanomami world is divided into two groups of individuals, to the YANOMAMI THËPË (human beings, people) and the NAPË (us, white men, the the 'fierce' enemies)

The Yanomami have been taken as a 'fierce' people in sensationalist and outdated work Yanomamö: The Fierce People, by American anthropologist Napoleon Chagnon, describing them as "sly, aggressive and intimidating”. This book is considered the bible of the newly formed anthropologist, keeping bringing to the world highly prejudiced ideas.

The good thing is that this has been changing over time, and we began to hear more and more the wisdom of the forest people - the Yanomami point of view the world is divided into two groups of individuals, to the YANOMAMI THËPË (human beings, people) and the NAPË (us, white men, the  'feroucious' enemies).

The forest does not burn and do not pollute the its rivers by itself, the NAPË is the one who does it.

The pollution of rivers is the result an active attitude of NAPË, if we fail to throw pollutants in Tiete and Pinheiros rivers in the Sao Paulo urban area, for example, we would have clean rivers in a matter of weeks. In fact, we the NAPË are proactive in polluting and devastating, directly or indirectly, consciously or unconsciously.

If you ask a Yanomami Indian, what he thinks of the white man - the NAPË, we'll probably end up ashamed whith his response.

Swimming in the vastness of the Amazon and Tocantins rivers put me in spiritual contact with the YANOMAMI THËPË culture. The white man considers themselves unique, and different from other beings around them - The NAPË lives under the concept of ‘The eternal silence of these infinite spaces - Blaise Pascal’ we are alone, in a monologue. The Yanomamies are different; they are able to love and to dialogue with everything and everyone around them.

According to the Yanomami, the NAPË, don't care about everybody else, they don't love the land and the forest, they have an egoistic, reckless and short-term vision about such things. The concepts of Yanomami appear to be much higher and very often is difficult for us to conceive, so lets classify it in groups:

The concept of 'living being'

The 'living beings' according to the Yanomamies are the 'people' at large, refered to as YANOMAMI THËPË.

The NAPË (white man) seems to care only about himself and in a secondary level, with their immediate family. This feeling tends to decrease with regard to their remote neighbors and other family relativies, and they feel almost no love for the other people in the world.  But thereis still hope, the positive side of the NAPÉ is that they have pets, it seems to be a small flame of love to other 'living beings' that does not belong to the Homo sapiens classification.

The Yanomami are able to love and dialogue with everything and everyone around them.

It is very common to see Brazilian natives breastfeeding her baby on one breast and a monkey or other animal in the other, a scene that causes incomprehension and disgust to the white man who witnesses it first time. To them these animals are also 'people' and are entitled to breast milk, which - by the way, does not belongs to the woman, but to nature itself.

The white man consider himself unique and different from other beings around him - The NAPË living under the concept of ‘The eternal silence of these infinite spaces - Blaise Pascal’ we are alone, in a monologue. The Yanomami are different; they are able to love and to dialogue with everything and everyone around them.

For them, everything is deemed to be 'living being' or 'people' - the animals, the plants and even the rocks are deemed as ‘people’,  even some artifacts are also considered as 'people'. Make sure to never annoy all those 'people', plants, animals and even some artifacts should never be disturbed.

It is very common to see lady Brazilian natives breastfeeding her baby on one breast and a monkey or other animal in the other, a scene that causes incomprehension and disgust to the white man who witnesses it first time. To them these animals are also 'people' and are entitled to breast milk, which - by the way, does not belongs to the woman, but to nature itself.

For the Yanomami, nobody likes to be offended and each time this happens, the offended ‘people’ strikes back.

Thus, there are always consequences:

- What happens if we kill an animal to eat? - Killing a living being is a very serious offense, even having the title of YARO (game animals) it is a bad deed, and they are aware that they will have future consequences.

"When someone kills these beings, he must wait for the reaction that can manifested itself in many ways, as a little indigestion, or sometimes in the form of the attack of animals, a jaguar may stike a firend, partners of the dead animal could seek revenge.

The concept of 'ownership'

We don't have land; the land that have us. The property of physical assets is intangible since our matter is perishable. All material possessions can lead to suffering (as in Buddhism).

- the knowledge from the people ofAmazon rainforest is very important for from them comes knowledge that we must have to overcome the civilization crisis and environmental degradation.

The concept of 'Evolution'

The NAPË are less developed than the YANOMAMI THËPË (the Yanomami themselves), however there are more evolved beings, such as the YAI, forest being that doesn't require a name.

It is when the reader gets outraged - how could they believe that we are less developed than they?
There are several ways to make us see how little evolved we are in comparison, take the issue of waste for instance.

In nature, the garbage of any living being is incorporated as a utility to another living being (e.g. Mammalian feces are transformed into fertilizer for plants; oxygen purged by the tree becomes the air we breathe, etc.). We NAPË, produce a huge amount of waste that does more harm than good to other living beings.

The relationship between YAI with THËPË YANOMAMI/NAPË is the same of the white men with amoebas.

Men, at large, have four dimensions of perception, ability to reason about events around them, read books, build bridges and to observe the amoeba in a microscope. Amoebas on the other hand live in a much more limited world, has diminished capacity of perception that allow only eat living forms around them, are unable to read or, much less to build bridges.

The YAI observe us in the same way that we observe the amoebas, we haven't the faintest notion of it. They are infinitely superior and transit through different dimensions, inconceivable by us.

The concept of 'URIHI' - Yanomami word for forest ecosystem

The word Yanomami UHIRI designates the forest and all that dwells in it, with endless connections and interrelations, IPA URIHI, "my land" can refer to the region of birth or current place of residence of the enunciator. URIHI can be also refered to the world's name: UHIRI A PREE, "the great land-forest".

We 'the NAPË' are the only species on the planet that produce waste without balance with the ecosystem.

The Amazon rainforest is the largest continued forest region on the planet, cut though nine countries, corresponding to 60% of the Brazilian territory, has nearly 6 million km2. The Amazon River has 4225 miles, 65miles longer than Nile according to the measurements of 2007; it has 20% of the world's fresh water.

Currently 18% of the forest has been devastated, this devastation appears in the form of extensive cattle low intelligence ranching, illegal property, irregular mining.

It may does't seem much but 1% of devastated area, is larger than the state of Rio de Janeiro (approx. 43.000km2).

Brazil can be very bad when it comes to dealing with rivers of its capitals, mainly due to corruption and electioneering reasons, but isolated initiatives in Amazon region draw attention of public opinion for its ingenuity.

The concept of Itagenemimetics or itagenemimicry 

Did you know that Europeans learned the habit of smoking herbs from the American Indians? Perhaps the cigarette industry was the first to use the concept of Itagenemimetics* (the art/science of learning from indigenous peoples and ancestral traditions). It is important to say that the cigarette we know today, which causes deaths and illnesses, has undergone a series of changes for the worse since its initial adoption or better said, it was undoubtedly an adoption of degrading habit from our ancestors. But the vast majority of habits that we acquired from them, however, such as sleeping in a hammock, bathing every day and drinking guarana, have proven to be very healthy.

Biomimetics* along with itagenemimetics** has been the best and most effective learning tools that our civilization can make use of - as for the term Itagenemimética, I believe it was me who invented that word in one of my lectures, but it makes perfect sense (lol).

Civilized man has been increasingly distancing himself from his brothers who live in the tribes, the degrading habits of civilized people seem to be much worse than that of the indigenous people, dispersing plastic on the planet and emitting CO2 are some of them.

The indigenous people I know say that civilized people are very dumb, we do things that no other animal does, we defecate in the water we drink. It is evident that with our current level of cultural development, living in tribes and abandoning the material goods and conquests we had could be seen as an involution, however we pay more and more attention to what they have to say to us.

*Biomimetics or biomimicry is the imitation of the models, systems, and elements of nature for the purpose of solving complex human problems (Greek: βίος, life, and μίμησις, imitation, from μιμεῖσθαι, to imitate, from μῖμος, actor).

**Itagenemimetics or itagenemimicry is the imitation of the models, systems, and elements adopted by ancestral communities or indigenous native people for the purpose of solving complex human problems (Greek: ιθαγενείς, itageneis - indigenous people, and μίμησις, imitation, from μιμεῖσθαι, to imitate, from μῖμος, actor).

We cannot put a huge dome over the Amazon

Environmental protection can only happen if it doesn't oppose the huge economic forces, so we have to make the standing forest more valable than the deforested one.

All we have to do is use the YANOMAMI THËPË intelligence to guide us in this field. Sooner or later, very old trees falls naturally as part of the renewal process of the forest. Well monitored, these trees can have its downfalls managed through legal agronomists and the timber can be used more intelligently.

A trunk of a centuries-old Samaumeira (kapok tree) worth just over R$ 10.00 on the black market, while a beautiful handcrafted object with just over 20’ in length from the same tree can reach worth R$ 300.00.

This is a good example of how to turn a NAPË attitude towards YANOMAMI THËPË

Science combined with Yanomami philosophy - A good way to save the planet.
A low-impact vehicle cuts a samaumeira, in a smart renovation process in the Amazon rainforest.

The great culprit for the current problems was the PIN, Programa de Integração Nacional (National Integration Program), a geopolitical nature program created by the Brazilian military government through Nº1106 Decree-Law of July 16, 1970, signed by Brazilian President Medici.

Worried about losing the vast Amazon territory by the difficulty to monitor its borders, the military government has proposed to relocate the victims of non-productivity of the dried Brazilian northeast areas and turn them into labor at prosperous Amazon region, thus occupying the Amazonian demographic emptiness, "integrate in order to not handover" and "land without men to the men without land" were the slogans of that time.

The PIN had the wonderful merit of mobilizing a nationalist sentiment, regardless of political views and promote colonization of the Amazon.

The Trans-Amazon Highway was the tool chosen by the Medici as a gateway to the forest. With 2,624 miles long, connecting the city of Cabedelo – PB (Paraiba) to Labrea – AM (Amazonas), the road cuts seven Brazilian estates: Paraíba, Ceará, Piauí, Maranhão, Tocantins, Pará and the Estate of Amazonas.

In the near future the agroforestry system can count on the help of collectors drones to promote low-impact agriculture. In the agricultural system of today we deforest the woods and then plant, in order to clear the ground and thus facilitate the entry of our antiquated agricultural machinery - with the advent of collectors drones we no longer need to carry out such unintelligent process.

By the side of highway some routes emerged, and from these other small streets, connecting farms, communities and homes – the so-called 'fish bones', are the causes for the irregular occupation and the consequent deforestation.

The man of the northeast region of Brazil, along with others from other regions, who first arrived there, found great facility to have a cattle farm, since in order to obtain ownership of the land they just had to turn 50% of their land into pasture.

An artificial intelligence system evaluates the fruits and vegetables with a far more sophisticated sensors than our eyes, robotic arms collect the fruit and place it in a circular basket, aboard a collector drone.

Today there are 60 million head of cattle in the Amazon, a ratio of three oxen for every inhabitant of the region.

How to change the NAPË philosophy into YANOMAMI THËPË?

We, the NAPË, look at the forest and see just weeds not a farm, if we want to plant something there, we have to deforest it first, and them plant later, but a local group of Japanese immigrants, inspired by local natives create the so-called agroforestry systems.

Hajime Yamada arrived in Tomé-Açu on September 22, 1929, he learned from the indigenous the technology of agroforestry system, “we always look at the forest as weeds, not as a farm” (photo: documentary Eternal Amazon)

This group of Japanese immigrants arrived to the municipality of Tomé-Açu-PA, (Pará), at the end of the 1920s with the proposal of planting of black pepper, In the 70s with falling prices and epidemics in ‘pimentais’ (pepper farms) made them rethink their business.

Based on ancient Indigenous knowledge, they began to cultivate pimenta do reino (black pepper)  in the same space of cocoa and with cupuaçu, papaya, açai, coconut, passion fruit, Brazilian-nut, natural rubber and paricá. The plague of ‘pimentais’ was countered by locals predators, brought by other plants in balance with nature.

Since then, the system has been improved by trial and error in choosing the best species combinations. Today, Tomé-Açu is a reference in this type of planting and the cooperative accumulated several awards related to entrepreneurship and sustainability.

In addition, the CAMTA promotes and guides the adoption of agroforestry systems for family farmers in neighboring municipalities and conducts the commercialization of this production, a project that serves about a thousand families in the region.

Latex extraction robots operate autonomously, supplied with sunlight. The 'estradas de seringa' (the slashes in the bark of the rubber tree) are accurate, as have sophisticated sensors that make precise calculations to take better advantage of extraction.

The basic idea of this agroforestry system is to achieve the integrated planting of different plant species, of different sizes together in the same area, forming several 'floors' - the process just gets its name from agriculture floors.

The agroforestry system, long-known by indigenous peoples, offers a number of advantages such as:

- As it generates large amount of organic matter in soil from various crops, there is less need for fertilizers and pesticides;

- This variety of nutrients generates healthier food;

- The abundant vegetation cover also retains the moisture of the ground, protects the crops from the sun and provides a more pleasant environment to work in the field;

- The planting of several crops at the same time allows continued production and generates income during the whole year.

An important part of the YANOMAMI THËPË philosophy is that 'garbage does not exist', we cannot throw anything away (out of where? The world?). That being said, all devices are 100% recycled to produce new equipment, substances that cannot be used on other equipment are reintegrated into nature by composting. All facilities have huge skylights as 80% of the equipment is solar powered.

After so long catechizing our Indians according to European cultural heritage, now it's time to being catechized by the people of forest, perhaps this way, we can save our souls and our lives.