Archive for
October 15th, 2008
Stories
The Balkans: Macedonia and Montenegro Recognize Kosovo
On Oct. 9, Montenegro and Macedonia recognized Kosovo's independence.
Douglas Muir of A Fistful of Euros noted that “coincidentally, this raises the number of countries recognizing to exactly 50.” He described the significance of the event in general terms:
[…] Macedonia and Montenegro are small countries, but they have outsized importance because (1) they’re neighbors of both Serbia and Kosovo, (2) they’re EU-members-to-be, and (3) they’re former Yugoslav Republics. So while this is no surprise, it’s still interesting. […]
Viktor Markovic of Belgraded (a blog formerly known as Belgrade 2.0) presented a humorous “short version of what happened and what could happen”:
[…] Now, both Montenegro and Macedonia decided to recognize Kosovo. Kosovo will probably return the favour by recognizing them back. While they’re at it, they could decide to recognize South Ossetia and Abhazia, provinces who decided to declare independence from Georgia (not the American one, but the one next to Russia) this year. That way Kosovo would support Russia in helping South Ossetia and Abhazia break away, but it would upset the United States and the rest of the world who oppose Russia, but support Kosovo, Montenegro, and Macedonia in their independence efforts. Serbia should support Georgia because we know what it’s like to be deprived of territory, right, but that way we would upset Russia, our best friend when it comes to not recognizing Kosovo. Georgia, US already recognized Kosovo, but Georgia (the country) should definitely not recognize it, because they clearly do mind provinces breaking away from countries. But if they don’t recognize it, they could upset the US and the other countries who recognized it.
Russia first said that it’s not ok for a province to break away, but now says it’s ok. USA first said that it’s ok for a province to break away, but now says that’s a bad thing and a big no-no. […]
One of the readers, Owen, posted this comment to Viktor's post:
I think you’ve over-simplified.
Viktor responded by proposing a way “to make things even more confusing and interesting” - which would be for Serbia to “un-recognize Montenegro and Macedonia”:
[…] I don’t know if that’s even possible, to un-recognize a state, but that’s what we are trying to persuade other countries that recognized Kosovo to do, right? So we should set an example and un-recognize Macedonia and Montenegro. […]
Vitaly of The 8th Circle mentioned some of the consequences of Serbia's neighbors' decision to recognize Kosovo - clashes in Montenegro and the expulsion of the two states' ambassadors from Belgrade - but ended his post on a rather positive note:
[…] My guess is that the protests are an immediate expression of rage, and should not become a problem in the long-run, but that may change depending on whether the animosity is permitted to crystalize and become imprinted in people’s memory. Or, will the parties choose to look to the future where borders, under the auspices of the EU, matter little?
Jonathan Davis of LimbicNutrition Weblog wrote that he is “for an independent Kosovo,” wants “Serbia in the EU as soon as possible” - but is “sickened by lies, foul play, hypocrisy and bullying” of “the EU/US/Kosovo bloc.” To him, the prospects of Macedonia and Montenegro did not seem too bright:
[…] Now, however, they will also have to live with the anger of their largest trading partner and the destabilising effect that their recognition will have on their internal political situations. […]
Writing about “the massive vote in favour of allowing Serbia’s challenge to Kosovo’s legality at the International Court of Justice” that preceded the recognition of Kosovo by Macedonia and Montenegro, Jonathan suggested that “the pre-prepared plan to force Serbia’s two tiny neighbours […] to recognise Kosovo within a day of the vote” was “designed for psychological and propaganda effect”:
[…] (1) To ruin the party for the Serbs and (2) to reset the frame by getting the global media’s focus away from Serbia’s UN victory and focussed on Serbia supposedly by being “stunned” by Montenegro and Macedonia’s “betrayal”. […]
He also wrote about “the follow-up insult-to-injury gambit”:
[…] the Nobel Peace Prize being awarded to Martti Ahtisaari, a loathed figure in Serbia, widely considered to be blatantly pro-Albanian and the man who handed Kosovo its (illegal) independence. The prize was expected to be awarded to imprisoned Chinese dissident Gao Zhisheng, but the committee decided instead to continue its tradition of politically motivated awards, almost certainly in my opinion as part of the co-ordinated response to Serbia’s UN victory. […]
Iran: Strikes over New Sales Tax
Grand Bazaar in Tehran by Ghajarboys.
Traders in the Grand Bazaar of Tehran, and bazaars in other major Iranian cities such as Tabriz, Isfahan and Mashad, went on strike for around two weeks in protest over a new 3% sales tax - or value added tax (VAT).
The government suspended the law, and some reports indicate that the bazaars are back to business as usual, while others are saying the the strikes have continued.
Strikes in Iran are quite rare , and there are no legal trade unions in the country. Several Iranian bloggers talked about this event. Some commented, others just reported what they saw.
Ghajarboys shares his photos (above) from Tehran's Grand Bazaar and says [fa]:
Today [12th of October] I went to Tehran's Bazaar and I found out all shops are closed but merchants are present in the Bazaar and are waiting for news…. One of them told me that they are really angry now because a newspaper called them smugglers!… it seems that the strike is happening because merchants and traders do not believe that suspending the tax law for two months is enough.
Cherikonline writes [fa] that shops were shut down in the Grand Bazaar in Tehran on the 12th of October and that security forces were present everywhere.
Khiyalat says [fa] about Isfahan's strike:
I think it is more about the political situation in Iran rather than the economic decision and maybe also people's dissatisfaction [with government] is transformed into a civil protest movement… there was also a demonstration in Isfahan where people chanted slogans such as “Forget Palestine and think about us” and “We do not want justice!”
Both of these slogans refer to Iranian president Mahmoud Ahmadinejad's slogans. He promised to establish justice in the country and supports the Palestinian militant party, Hamas.
Ma Hameh Khobim writes [fa] that in Isfahan, security forces arrested a prominent merchant but freed him after a few days.
Hamed Talebi, a pro-Ahmadinejad blogger, says in his Khabarnegar Mosalman (means Muslim reporter) blog [fa]:
Some traders who were provoked by a few big capitalists started going on strike despite the Government's promise to suspend the law for two months. The Government asked traders to share their ideas on this issue too… We have resisted military attacks, and terrorism… it is pity that we can not resist a few thugs.
Brazilian myths and haunts on the Lusosphere - Part 1
Now you've already met and been frightened by some of the Latin-American frights, legends and popular myths selected by Juliana Rincón in her two articles (here and here) about this subject for Global Voices, it's time to plunge headfirst into the imaginary popular universe of Brazil.
In this first of three articles that will take us around the virtual campfire to hear stories about ghosts and enchantment from the Brazilian imagination as told on the Lusosphere, focusing on the tales told by Brazilian culture and folklore sites.
Sombra Nocturna, by O Pirata on Flickr. Published under a Creative Commons BY 2.0 Licence
One of the best legend and folklore websites in Brazil is the Jangada Brasil [Pt], a respected online magazine about Brazilian popular culture. This site has a small but wonderful library [Pt] of myths and legends, a sure stop for any Lusophone internet citizen who wants to read about Brazilian myths and legends. And it is in Jangada Brasil that we will begin this night's storytelling with stories which will tell us about the Negrinho do Pastoreio [Pt], the terrible Cuca [Pt] and the more urban fright of the Loira do Banheiro [Pt]:
Negrinho do Pastoreio
Escravo, órfão, o menino pertencia a um fazendeiro rico, cruel e arrogante. Maltratado por todos, principalmente pelos filhos do senhor, sofreu inúmeros castigos e barbaridades. Ao perder a tropilha de cavalos de seu amo, foi surrado sem piedade. Seu corpo moribundo foi, então, jogado à boca de um enorme formigueiro, para que as formigas o devorassem. No dia seguinte, o fazendeiro, atormentado, correu ao local e não mais encontrou o supliciado. Em vez disso, viu Nossa Senhora e o Negrinho, seu afilhado, são e feliz, montado em um cavalo baio, pastoreando uma tropilha de cavalos invisíveis.
O Negrinho do Pastoreio é mito de origem gaúcha, com fundamentos católicos e europeus, divulgado com finalidades morais. A compensação e redenção divinas aos sofrimentos terrenos. A tradição popular concedeu-lhe poderes sobrenaturais, canonizando-o. Possui inúmeros devotos. Afilhado da Virgem, encontra objetos perdidos, bastando prometer-lhe um toco de vela que será dado à madrinha. Em algumas versões, oferece-se também, um naco de fumo para o menino.
This boy was an orphan slave who belonged to a rich, cruel and arrogant land owner. He suffered many tortures and injuries, being mistreated by everyone, including the land owner's sons. Once, after losing track of one of his master's drove of horses, the boy was beaten without mercy. His almost lifeless body was then left at the top of a giant anthill, so that he could be devoured by the ants. On the next day, the land owner, his soul tormented by his acts, went back to the anthill but didn't find the poor boy's body. Instead, he met Our Lady along with the boy, who was her godson, healthy and happy, riding a wild horse and herding a drove of invisible horses.
The Negrinho do Pastoreio [which can be roughly translated as “The Little Black Herding Boy”] is a gaúcho [southern Brazilian or Argentinean] myth with a catholic and European basis, told with a moral goal: the divine compensation and redemption from earthly sufferings. The popular tradition gave him supernatural powers, turning him into a sort of popular saint. He has a lot of devout followers. Godson to the Virgin, he can find lost objects if you promise him to light a stump of candle for his Godmother. In some versions, he can also ask for a pinch of tobacco in exchange for his favors.”
A Cuca
A cuca é um papão, um ente fantástico que mete medo às crianças causando pavor. Sua aparência varia de lugar para lugar, mas a maioria das pessoas diz que ela tem a forma de uma velha, bem velha e enrugada, corcunda, cabeleira branca, toda desgrenhada, com aspecto assustador. Ela só aparece à noite, sempre procurando por aquelas crianças que fazem pirraça e não querem ir dormir cedo. Então, a cuca as coloca num saco, levando-as embora para não se sabe onde e faz com elas não se sabe bem o que, mas, com toda certeza, trata-se de algo muito terrível.
Ela também é chamada de coca ou coco e assombra crianças de Portugal, Espanha, alguns países africanos e tribos indígenas brasileiras. Em alguns lugares ela é um velho, em outros, se parece com um jacaré ou uma coruja.
Existem muitas canções e versos sobre a cuca. Luís da Câmara Cascudo, em Geografia dos mitos do Brasil, indica a seguinte cantiga, comum no Nordeste brasileira:
Dorme, neném
Se não a cuca vem
Papai foi pra roça
Mamãe logo vem
Cuca is a bogeyman, a fantastical being that instills fear in children, causing terror. It's appearance varies from place to place, but most people say that it looks like a hag, very old and wrinkled, bent and humped, with a mass of tangled white hairs and is a frightening vision. She only appears at night, always looking for misdemeaning children who don't want to go to bed early. Then, Cuca puts these children in a big sack, taking them away to nobody knows where, to do nobody knows what, but certainly terrible things, to them.
She can be called coca or coco and frightens children in Portugal, Spain and some African countries, and some Brazilian indigenous tribes too. In some places she is an old man, in others she looks like an alligator or an owl.
There are many songs and verses about cuca. Luís da Câmara Cascudo, in his book Geografia dos Mitos do Brazil [”The Geography of Brazilian Myths”], comments on the following folk song, very common in the Brazilian northeast:
‘Sleep, baby
Or cuca will come
Dad is working
And mum is soon to come'.”
A loira do banheiro
Ela vive nos banheiros das escolas. Possui farta cabeleira loira, é muito pálida, tem os olhos fundos e as narinas tapadas por algodão, a fim de que o sangue não escorra. Causa pânico entre os estudantes.
Dizem que era uma aluna que gostava de cabular as aulas, escondendo-se no banheiro. Um dia, caiu, bateu com a cabeça e morreu. Agora, seu fantasma vaga à espera de companhia, assombrando todos aqueles que fazem o mesmo que ela costumava fazer. Em outras versões, é uma professora que se apaixonou por um aluno. Terminou assassinada, a facadas, pelo marido traído. Tem o rosto e o corpo ensangüentados, as roupas em frangalhos.
Loura ou loira do banheiro, menina do algodão, big loura. Lenda urbana contemporânea que ocorre, com modificações, em todas as regiões do Brasil. Algumas vezes é uma mulher feita, outras vezes, uma menina. Os locais de sua aparição podem variar: escolas, centros comerciais, hospitais. Entre os caminhoneiros, surge nos banheiros de estrada, de costas, linda, corpo perfeito, belas pernas. Porém, ao se voltar para sua vítima, com o rosto sangrento, causa o horror.
Acredita-se, também, que seja possível invocá-la. Para isto, basta apertar a descarga por três vezes seguidas ou chutar, com força, o vaso sanitário. Então, ela aparecerá, pronta para atacar a primeira pessoa que entrar no banheiro.
She lives in school toilets. She has long and full blond hair, and is very pale, with sunken eyes and cotton balls in her nostrils to keep her blood from pouring out. She causes panic among students.
Some say she was once a student herself who used to play truant by hiding inside the toilet. One day, she fell and hit her head against something, dying on the spot. Now, her ghost wanders looking for company and haunts everyone who likes doing the things she did. In other versions, she was a teacher who fell in love with a student. She ended up murdered, stabbed to death by her betrayed husband. She has the face and the body covered in blood and the clothes reduced to rags.
Loira do Banheiro [”The Blondie of the Restroom”], menina do algodão [”the cotton girl”], big loura [”the big blondie”]. This contemporary urban legend occurs, with slight modifications, in all regions of Brazil. Sometimes she is a grown woman, in others she is just a little girl. The places she haunts can vary: schools, commercial centers, hospitals. Among the truck drivers, she appears at public toilets, with her back turned to the observer, beautiful, with a perfect body, gorgeous legs. But once she looks at the victim, her face is covered in blood and causes horror in those who look at her.
Some believe she can be summoned. To do so, you only need to flush the toilet three times and then kick the toilet seat violently, she will then appear, ready to attack the first person to come into the toilet.”
Some people disagree that Loira do Banheiro could be the same thing as Big Loura. Some even say that there's no ghost named Big Loura in Brazil. A friend of mine, who is a great student of the Loira do Banheiro urban legends herself, told me that there are many other ways to summon this ghost, some of them involve blood, or swearing in front of the mirror, and in some cases Loira do Banheiro will come to get the summoner. Other versions of this legend say that this ghost died after being raped while she was playing truant inside the toilet. These facts are deeply mysterious, and we'll delve deeper into them in the second part of this series.
On the site PerfeitaUniao.org we can find lots of stories and Brazilian myths [Pt], like, for example, the Boitatá, the Brazilian counterpart of the British Will o' Wisp and the Latin-American Luz do Mal, and the legend of the Curupira, along with the myths of Iara Mãe-d'Água [”Iara Mother of the Waters”] and Uratau, the bird whose song frightens the caboclos but enchants the indigenous Tupi-Guarani people:
Boitatá
Esta é uma versão brasileira do mito explicativo do fogo-fátuo ou santelmo, existente em quase todas as culturas. Na Alemanha, ele é a Irrlicht (a luz louca), que é carregada por minúsculos e invisíveis anões. Na Inglaterra é o Jack with a lantern que, em forma de fantasma, guiava os viajantes pelos charcos e banhados; na França é o Sinistro Moine des marais (monge dos banhados), com as mesmas finalidades de guias de pântanos; em Portugal são as alminhas, as almas dos meninos pagãos ou a alma penada que deixou dinheiro enterrado não se podendo salvar enquanto este ficar infrutífero.
No Brasil é um mito dos mais antigos e de origem quase que totalmente indígena. Seria uma cobra-de-fogo que vagava pelos campos, protegendo-os contra aqueles que os incendeiam. Às vezes transformava-se em grosso madeiro em brasas que fazia morrer, por combustão, aquele que queima inutilmente os campos. O boitatá foi citado por Padre Anchieta em carta de São Vicente de 31 de maio de 1560. O padre traduziu o nome por “cousa de fogo, o qiue é todo fogo”. Mbai, coisa e tatá, fogo, davam a versão exata: um fogo vivo que se desloca, largando um rastro luminoso. Como há outra palavra tupi parecida, mboi, cobra; chegou-se a mboi-tatá, a cobra de fogo. Também é conhecido como uma serpente de fogo, que reside na água, ou uma cobra grande que mata os animais, comendo-lhe os olhos; por isso fica cheia de luz de todos esses olhos. Touro ou boi que solta fogo pela boca. Espírito de gente ruim, que vaga pela terra, tocando fogo nos campos ou saindo que nem um rojão ou tocha de fogo, em variantes diversas. É conhecido por diversos nomes em diferentes regiões do Brasil.
No Norte e Nordeste é chamado de batatão, no Centro-Sul de boitatá, bitatá, batatá e baitatá. Já em Minas Gerais também é conhecido como batatal, e ainda como biatatá, na Bahia. Prudentemente, Anchieta dizia: “O que seja isto, ainda não se sabe com certeza”.
This is a Brazilian version of the myth that explains the Will o' Wisp or Saint-Elmo's Fire which exists in almost all cultures. In Germany, it is the Irrlicht (the mad light) carried by tiny and invisible dwarves. In England it is the Jack Lantern who, in the form of a ghost, guides the travelers through the bogs and wetlands; in France it is the Sinister Moine des Marais (monk from the wetlands), with the same attributes as the swamp guides; in Portugal they are the alminhas (little souls), the souls of the pagan boys or the apparition of a soul who left behind some buried money and can't save itself until this treasure is found by someone.
In Brazil this is one of the oldest myths, and it's origin is almost entirely indigenous. It would be a fire-snake that wandered the fields, protecting against those who try to set fire to them. Sometimes it's transformed into a thick burning log that kills by combustion those who burn the fields uselessly. The boitatá was mentioned by the priest Anchieta in his São Vicente letter dated of May 31, 1560. The priest translated its name as a ‘thing of fire, that is all fire'. Mbai means thing, and tatá fire, giving the exact version: a living fire that moves, leaving a bright track. Since there's another similar tupi word, mboi, that means snake, we come to mboi-tatá, the fire snake. It is also known as a serpent of fire that lives in the water, or a big snake that kills the animals and eats their eyes; that's why it is so full of light — it's the light of their eyes. [It can be] a bull or an ox that breathes fire from it's mouth or a bad person's spirit who wanders the land, torching the fields or running around as a firecracker or a torch, in differing versions. It is known by different names in different regions of Brazil.
In the Northeast is called batatão, in the center-south is boitatá, bitatá, batatá and baitatá. In the state of Minas Gerais, it's known as batatal, and in Bahia it's called biatatá. Cautiously, the priest Anchieta said: ‘What it may be is still not known for sure'.”
Curupira, Saci and others, by ~ferigato user at DeviantART. Published under a Creative Commons BY-NC-ND-3.0 Licence
Curupira
A primeira assombração indígena a ser adotada pelos europeus foi o curupira. Anchieta se refere a ele em carta de 30 de maio de 1560, escrita de São Vicente, São Paulo: “É coisa sabida e pela boca de todos corre que há certos demônios a quem os brasis chamam de Corupiras, que acometem aos índios muitas vezes, no mato, dão-lhes de açoites, machucam e matam. São testemunhas disso alguns de nossos irmãos que viram, algumas vezes, os mortos por eles. Por isso, costumam os índios deixarem em certos caminhos, que por ásperas brenhas vai ter ao interior das terras, no cume da mais alta montanha, quando por cá passam, penas de aves, abanadores, fechas e outras coisas semelhantes, como uma espécie de oblação, rogando fervorosamente aos curupiras que não lhes façam mal”. É um dos poucos casos de oferenda propiciatória que se verifica entre os índios brasileiros. A criação de mito semelhante se verifica em quase todas as culturas antigas.
O curupira é descrito como um indiozinho ágil, de pés voltados para trás, cabelos vermelhos ou cabeça raspada, protetor das árvores e da caça, senhor dos animais que habitam a floresta. Antes das grandes tempestades, percorre a mata percutindo o tronco das árvores para assegurar a sua resistência. Personifica o rumor da floresta e as incertezas de quem se aventura mata adentro. Quando quer pode ser bondoso. Mas, em geral, ele voltava-se contras os caçadores em defesa dos animais.
Seu assobio estridente é motivo para o caçador se apavorar e perder-se na mata. Nota-se que não é um gênio bom. É enganador e assassino. Seus pés virados iludem os perseguidores por deixar rastros falsos no chão. Pode, contudo, ajudar a alguns caçadores em troca de comida, dado-lhes armas e transmitindo-lhes segredos que, se revelados, são punidos com a morte.
The first indigenous haunt to be adopted by the European was curupira. Anchieta makes a reference to it in his letter dated of May 30th 1560, written in São Vicente, in São Paulo: ‘It is known, and by everyone's mouths, that there are certain demons that the brasis [as he refered to the native Indians] name Curupiras, that often haunt Indians in the woods and lash, hurt and kill them. Some of our brothers give testimony of this, having seen those killed by it. That's why Indians have the custom of leaving bird feathers, fans, arrows and other similar things, as a kind of offering, on the top of the highest hills when threading certain trails that lead, through rough paths, to the heart of those lands. They ask curupiras with fervor that no harm is done to them'. This is one of the few verified cases of propitiatory offerings among Brazilian indigenous peoples. The creation of similar myths is confirmed among almost all ancient cultures.
Curupira is described as a very nimble little Indian, with his feet turned backwards, fire-red hair or a shaved head, a guardian of trees and game animals, master of all animals that inhabit the forest. Before big storms, it strides along the woods drumming the large tree trunks to assure resilience. It embodies forest sounds and the uncertainties of venturing into the wilderness. When it wants to, it can be generous. But it generally turns against hunters, in defense of animals.
Its high pitched whistling makes hunters panic and lose their way in the woods. It's well known that it's not a benevolent spirit but is misleading and murderous. Its backwards feet fool pursuers, leaving false tracks in the ground. It can, sometimes, help some hunters in exchange for food, giving them weapons and telling them secrets that, if revealed, lead to deadly punishment.”
Iara, a Mãe-d'água
Alguns mitos brasileiros misturaram-se a lendas européias. Como exemplo começamos com uma estória que viajantes portugueses encontravam por aqui. Eles ouviam falar de um fantasma marinho, afogador de índios, que espantava pescadores e lavadeiras, era o “ipupiara”, um monstro meio homem, meio peixe, que para se divertir, saía das águas para matar. Tempos mais tarde o ipupiara tornou-se a “uiara”, uma versão portuguesa da sereia. Depois uiara virou “iara” que “significa senhora das águas”, também conhecida como mãe-d'água. Depois de várias transformações a lenda conta que a mãe-d'água é uma bela mulher de longos cabelos loiros e olhos verdes, que vive em um palácio no fundo das águas, para onde atrai os jovens com quem deseja casar.
Some Brazilian myths merge themselves with European legends. As an example, we start with a story that the Portuguese travelers heard here [in Brazil] about a sea ghost, drowner of Indians, that drove away fishermen and laundrywomen called ‘ipupiara‘, a monster that was half-man, half-fish, that came out of the water to kill for fun. Later, the ipupiara became the ‘uiara‘, a Portuguese version of the mermaid. Uiara then became ‘iara‘, that means ‘lady of the waters', who is also known as the ‘mother of the waters'. After various transformations, the legend recounts how the mother of the waters is a beautiful woman with long blond hair and green eyes, who lives inside a palace beneath the waters, to where she attracts young men whom she wishes to marry.”
Uratau
O uratau é um pássaro solitário e de hábitos noturnos que dificilmente se deixa ver. Pousado na ponta de um galho seco, fitando a lua e estremecendo a calada da noite, emite seu canto tenebroso assemelhado a um lamento humano. Por este motivo, o povo também o chama de “mãe-da-lua”. Seu grito talvez seja o mais assustador de todos, entre as aves. “Meu filho foi, foi, foi…” - interpreta o povo. Por causa de seu grito, o uratau é muitas vezes associado a maus presságios, mas segundo a mitologia tupi-guarani, é uma ave benfazeja.Segundo a lenda, uma moça guarani chamada Nheambiú, apaixonou-se profundamente por um bravo guerreiro tupi chamado Cuimbaé, que caíra prisioneiro dos guaranis. Nheambiú pediu a seus pais que consentissem o casamento com Cuimbaé. Todos os insistentes pedidos foram negados, com a alegação que os tupis eram inimigos mortais da nação guarani. Não podendo mais suportar o sofrimento, Nheambiú saiu da taba. O cacique mobilizou seus guerreiros na procura da filha e, após uma longa busca, a jovem índia foi encontrada no coração da floresta, paralisada e muda, tal qual uma estátua de pedra, sem dar nenhum tipo de sinal de vida. O feiticeiro da tribo alegou que Nheambiú perdera a fala para sempre, a não ser que uma grande dor a fizesse voltar a ser o que era antes. Então a jovem recebeu todos os tipos de notícias tristes, a morte de seus pais e amigos, mas ela não dava nenhum sinal, até que o pajé falou “Cuimbaé acaba de ser morto”. No mesmo momento a moça, lamentando repetidas vezes, tomou vida e desapareceu dentro da mata. Todos que ali estavam transformaram-se em árvores secas, enquanto que Nheambiú tomou a forma de um uratau e ficou voando, noite após noite, pelos galhos daquelas árvores amigas, chorando a perda de seu grande amor.
The uratau is a lonely bird with nocturnal habits that almost never lets other creatures see itself. Perched on the tip of a dried branch, gazing at the moon and shivering in the dead of the night, it sings an appalling song which resembles a human wail. For this reason, common people refer to it as the ‘mãe-de-lua‘ (mother of the moon). Its cries may be the most frightening among all the birds. ‘Meu filho foi, foi, foi…' [”My son's gone, gone, gone…”] — people hear. Due to its cries, the uratau is commonly associated with bad omens, but according to Tupi-Guarani mythology, it is a benevolent bird.
Speaking of Brazilian culture, the world famous Brazilian collaborative website Overmundo [Pt], winner of the 2007 Golden Nica at the Prix Ars Electronica award in the Digital Communities category, has a lot of very interesting articles about Brazilian myths and legends. One that stood out and took my fancy is about the work of a group of southern Brazilian writers and illustrators who are making a graphic novel named “Um Outro Pastoreio” [”Another Pastoreio” in Portuguese] which mixes drawing, photography, collage, prose and poetry to tell anew the old myth of Negrinho do Pastoreio [Pt]:
Fazemos uma releitura da lenda do Negrinho do Pastoreio, mais conhecida pela versão do escritor regionalista João Simões Lopes Neto, publicado no livro “Lendas do Sul”, em 1913. A esta trama inicial costuramos elementos da religiosidade afro-brasileira, lendas africanas e pencas de referências das histórias em quadrinhos.
Uma curiosidade: o livro Lendas do Sul foi a primeira obra literária em português publicada pelo Projeto Gutenberg, instituto que distribui gratuitamente livros e e-books na internet.
Some curious trivia: The Lendas do Sul [Pt] book was the first literary work in Portuguese to be published by Project Gutemberg, an institute that publishes books and e-books to be downloaded for free from the internet.”
According to the post authors, who are also the graphic novel project authors, “the project has changed a lot” and its progress can be followed at the project's blog [Pt] and site [Pt].
“Um Outro Pastoreio” page 7, published at the graphic novel website.
The amount of popular stories, myths, legends and haunts in the Brazilian imagination — either from urban periferies or vast rural regions — is as huge and vast as the country that craddles them. These mythic beings, and the ones that will follow them in the next two articles, are only some of the thousands that live in the Brazilian imagination, and that therefore inhabit sites, blogs and online forums on the Brazilian internet. If for some people modern times represent the death of the popular imagination, others say that the Internet is a new frontier, a new space for the curation and difusion of these legends, even if they are dislodged from their traditional places of birth and dwellings. We, at Global Voices, keep observing the wanderings of these beings in the Brazilian Lusosphere. But we keep the lights on as we observe them, just in case…
This post's thumbnail is based on img_8055-1_edited-1-cropped by visionshare on Flickr. The image was used according to the Creative Commons BY-NC 2.0 US Licence.
Maldives: Election fever in blogosphere
The presidential election being held in Maldives is the first multi-party election in the country. This election is believed by many Maldivians as their chance to bring democracy to a country that has been ruled dictatorially by Maumoon Abdul Gayoom since he became president in November 1978.
Gayoom has ruled for six terms without contesting opponents in elections; only yes or no referendums were held to secure his position as President for each five-year term. The outcome of the first round of election on October 8 was not enough to decide if Maldivians will finally be able to have a different government or whether Gayoom will assume office for a seventh term.
Since there was no clear winner securing over 50% of the votes, there will be a run off on October 28 between Gayoom, who received 40.61% of the votes and Mohamed Nasheed (Anni) of Maldivian Democratic Party, who received 25.08% of the votes.
In the first round there were five opposition candidates and it is believed that the votes of the people who want change were divided among them. However, almost all opposition candidates are now united in an alliance that is backing Nasheed. The opposition groups were quick to point out that since Gayoom received only 40%, it shows that 60% of Maldivians want change.
The election is the hottest topic in Maldivian blogosphere now. Most of the bloggers are sensing that this election is an opportunity for change, a view shared by Simon:
The vote for change has worked and although I am still skeptical and still cautious I cannot help feel a tingle of happiness. Why the optimism? First and foremost because Dhivehin have proven to be much more steadfast and desperate in their quest to see change. And this is what is seen in the vote counts.
I can almost feel the winds of freedom from this oppressive and corrupt regime coming to an end today. I can feel it when I close my eyes. Let us unite now and show solidarity in our collective desire to see change. Let us say enough is enough in the next round.
We are almost there…
Muizzu also writes along the same line of thinking:
The first round of the elections has shown to the people that, the Man for All Islands who used to get ‘Commended reports' since the beginning could only barely get a ‘Pass', and that also (reportedly) after cheating before and during the exam!
It is imperative upon every single Maldivian…, to stand up and do whatever he/she can (legally) do to materialize this very important milestone in the journey of change….
However, buying out voters is an issue in this election because it has been discovered that the government had offered cash to several voters tempting them to vote, as noted by Abdullah Waheed:
Because of the wide income gap between the rich and poor…, well-heeled politicians can afford to pay attractive prices to the impoverished population for their votes.
Rumors abound that during the October 10 election prices ranging from 500 rufiyaa to 2000 rufiyaa changed hands. For some groups, rumors say, payment was made in kind: heroin.
Vote buying does not come alone. Like every carrot on offer it also comes with its own stick: threats of serious consequences such as job losses and property confiscation.
The role of cash in the election has also been noted by the blog Maldives Dissent which also reports some suspicious appointments:
The auditor general has pointed out, in his latest report, that Gayoom made several appointments to the posts of atoll chief, deputy atoll chief and assistant atoll chief in the run-up to the elections. According to the auditor general, the appointments were made “to promote DRP's presidential campaign.”
It has been noted by a blogger in the police service that attempts are being made inside Maldives Police Service to influence how members of police force vote:
In recent days there have been both covert and overt campaigning or propaganda to influence officers to incline to or go against a particular candidate. Talk of commissioned officers, text messaging subordinates to influence their voting right has become common….To add on, the use of social networking website, Facebook by police officers to message, propagate and also the failure to action against such acts proves that campaigning is going on.
Past elections in Maldives have been marred by allegations of rigging and intimidation by government as reported by Maverick.
Despite attempts to intimidate people and bribe them, most people are excited and hopeful that this election will change their lives. They are thirsty for reform, a view shared by Maldives Health blog. Many people are exhausted from years of work for reform. Loamaafaanu explains the various emotions that pass through the mind of democracy activists as they struggle with the long and hard work of reform:
What began as a slow, hidden and tortuous process has evolved to become a loud, public display of – occasionally false - affection between the country’s various political actors and the members of the public. At times, it is fake, messy, dirty and downright disappointing. Whereas, at other times, it is inspirational and life changing,. Either way, I can’t seem to keep myself away from it. I am utterly consumed, and thus exhausted both mentally and physically. [..]
We are a country in transition, and such a transition from an authoritarian regime to democracy takes time and consistent socialization.
It is not only Maldivians who are excited by this election. People of other nationalities are observing and showing solidarity with the Maldivians who are struggling for freedom and democracy, as a letter sent to Maldives Votes blog notes.
You have a right to vote and you must vote. Saying to your children in years to come I didn’t vote because I couldn’t be bothered is not an option. Your vote is important.
Arabeyes: Mickey Mouse Must Die..or Maybe Not
Mickey Mouse must die, declared a Saudi cleric in a television interview. Or perhaps that is not exactly what he said. Regardless, the interview found its way to television screens and newspaper headlines around the world and bloggers are at loggerheads with the issue. Did the cleric literally mean that Mickey Mouse must die or was it just another ploy to sensationalise and poke fun of anything an Arab and a Muslim utters?
Here's the video:
And here's a parody of reactions from international media:
On the first video, Palestinian Pundit comments:
A Saudi cleric has condemned Disney's lovable cartoon mouse. What could the big-eared rodent possibly have done to offend?
And from Morocco, Myrtus is lost for words and exclaims:
Gasp!
Stupidity beyond belief!
And on the outcry from Western media, Sultan Al Jumeri, from Saudi Arabia, writes:
Jordanian Mohammed Badi has another take on the issue and writes:
Still in Jordan, The Black Iris notes:
Anyways, the western media has had a field day (week) with this bit of news…
Egyptian Amr Gharbeia makes an interesting footnote on his comment on the video, saying:
Global Voices Online Morocco author Jillian York gives us her take on the issue here. She notes:
Some Saudi cleric is answering a question about mice; namely, whether or not they should be killed in the house. It’s a valid religious question that anyone might consider (including PETA), but the cleric goes perhaps a little too far and claims that the presence Tom & Jerry has softened kids to the evils of mice.
After watching the video, she explains:
It’s pretty clear to me that when he says “according to Islamic Sharia, Mickey Mouse should be killed,” he’s saying it with a smirk on his face and a tongue in his cheek. And yet the American media got ahold of the video (which was put out by MEMRI) and all hell breaks loose.
And after linking to the media outlash, she observes:
Suddenly the cleric’s words are being twisted to say that Mickey should die, that there’s a fatwa on Mickey, that Tom & Jerry are evil. Dude didn’t say that at all. What he said is that, according to Islam, mice are dirty and when found indoors should be killed. He only brought up Mickey to explain how children have become immune to mice because they see them as cute little cartoons rather than dirty, infected rodents.
Give me a break, FOX and accomplices.
* Photo above of Mickey Mouses at Orlando International Airport by Joe Shlabotnik on Flickr.
Egypt: Detainees Stacked Like Sardine in a Cage?
Prisoners stacked one on top of the other in a cage? Award winning Egyptian blogger Wael Abbas exposes yet another horrific breach of human rights on his popular blog Misr Digital.
Wael explains:
Commentators on the article are lost for words.
Misr Al Muslima writes:
ولا كانها لقطة في افلام الخيال العلمي
للدرجاتي هو دة مقام الانسان المصري بيتحت في اقفاص زي الحيونات ويمكن اوسخ من الحيونات
ربنا يرحمنا برحمته
Hamoodi says:
And Mohamed adds sarcastically:
انتظروا مزيدا من الاختراعات المهينة للبشرية
Haitham, however, calmly explains:
This picture is photoshopped :P
Links for Wed, 2008-10
Laos Essential Artistry blogs about the traditional Lao wedding rituals and gowns.
Filipino bloggers participated in the Blog Action Day 2008. The chosen topic was poverty.
How did Malaysian schools fare in the 2008 World University Rankings? 4896 also mentions the rank of Singapore and Thai universities.
Cambodia tells Thailand to evacuate its troops from the Preah Vihear temple. Two Cambodian soldiers died during a border clash between the two countries. Twitter user khanvanna writes: “My deep condolences to my two heroic Khmer fighters. Go Khmer go!” Tharum comments: “It's as if it's no longer the war of words, but armed conflict can yet happen now between the two neighboring nations in this 21st century.”
Two Cambodian soldiers were killed during a clash between Thai and Cambodian soldiers near the historic Preah Vihear temple. Both countries are claiming the temple. A Cambodian blogger writes: “We don’t like the war because we just pass the civil war for more then 30 years.”
Portrait reports on the devastation of miles and miles of forest in Sri Lanka which were chopped, burned, bulldozed and cleared on either side of the road for hundreds of meters in as a security measure taken by the armed forces to prevent the Tamil tigers from hiding in the jungle.
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