Ailton Krenak

Last updated

Ailton Krenak
Ailton Krenak (5269420566) (cropped).jpg
Born (1953-09-29) 29 September 1953 (age 71)
Itabirinha, Minas Gerais, Brazil
EducationBA in Philosophy (Universidade Federal de Juiz de Fora)
Occupation(s)Writer, philosopher, journalist, environmentalist and Indigenous activist
TitleDoctor (Honorary)
Honours Order of Cultural Merit (2008)

Ailton Krenak (born 1953) is an Indigenous writer, philosopher, journalist, environmentalist, and activist of the Krenak people. [1] He became widely known after his protest at the Brazilian Constituent Assembly on September 4, 1987, when he painted his face with black jenipapo [2] dye while delivering a speech against the violation of Indigenous peoples rights. [3] [4] He participated in the drafting of the Brazilian Constitution of 1988 (known as the "Citizen Constitution") as a representative of Indigenous peoples. [5] [6] He is the author of Ideas to Postpone the End of The World (2020), [7] Life is not useful (2023), [8] and Ancestral Future (2024), [9] among other books, essays and interviews. His ideas on predatory human activity against the planet, non-anthropocentric humanity, the institution of dreaming, and the relevance of orality as a way to reconnect with community and the planet, developed in books such as Life is Not Useful, have been very influential to environmentalism and modern thought in general, an influence that served as ground for his induction as the first indigenous member of the Brazilian Academy of Letters in 2024. [10]

Contents

Biography

Ailton Alves Lacerda Krenak was born September 29, 1953, in Itabirinha de Mantena, Minas Gerais. [11] He was raised in the Doce River valley region of Brazil until he was 17 years-old, a territory of the Krenak people which has been severely impacted by legal and illegal activities of mining, logging and construction companies. [12]

He has founded and participated in several Indigenous rights organisations, such as the União dos Povos Indígenas (Union of Indigenous Peoples), the Aliança dos Povos da Floresta (Alliance of Forest-dwelling Peoples), the Núcleo de Cultura Indígena (Nucleus of Indigenous Culture), among others. In 2000, he appeared on TV Escola's documentary film Índios no Brasil (Indigenous Peoples in Brazil). From 2003 to 2010, Krenak was special aide for Indigenous affairs to the governor of Minas Gerais. In 2016, he was awarded an honorary doctorate by the Federal University of Juiz de Fora, where he teaches culture, history and traditional knowledge of indigenous peoples. [13]

Krenak was the recipient of the 2022 Prince Claus Fund Impact Awards, [14] along with María Medrano, Argentina; Luis Manuel Otero Alcántara, Cuba; May al-Ibrashy, Egypt; Hassan Darsi, Morocco and Alain Gomis, Senegal.

On 4 October 2023, he was elected to the Brazilian Academy of Letters, being the first Indigenous Brazilian to join the institution. [15]

Books

Krenak is considered one of the foremost thinkers in Brazilian contemporaneity. His books include Ideas to Postpone the End of The World (2020), [7] Life is not useful (2023), [8] and Ancestral Future (2024), [9] among other works, essays and interviews.

Ideas to postpone the end of the world

Ideas to Postpone the End of the World (2020) [16] is an adaptation of lectures and interviews given by Ailton Krenak between 2017 and 2020.

Publishing and translations

The book was originally published in 2019 by Brazilian publishing house Companhia das Letras under the title Ideias para adiar o fim do mundo . [17] Written in Brazilian Portuguese, the first edition included a revised version of two lectures and one interview that took place in Lisbon between 2017 and 2019. It comprised three texts: "Ideias para adiar o fim do mundo" ["Ideas to postpone the end of the world"], "Do sonho e da terra" ["Of dreams and the earth"], and "A humanidade que pensamos ser" ["The humanity we think we are"]. [18]

The English version, published in Canada and the United States in 2020 by House of Anansi Press Inc, includes the three texts "Ideas to Postpone the End of the World", "Of Dreams and the Earth", "The Humanity We Think We Are", as well as an additional, introductory text, titled "Tomorrow Is Not For Sale" ["O amanhã não está à venda"], which appeared in Krenak's book O amanhã não está à venda (2020). [19]

Ideas to postpone the end of the world has also been translated and published in Italian, [20] French, [21] Spanish, [22] German, [23] Swedish, [24] Dutch, [25] Czech, [26] and Japanese. [27]

Background and overview

The book critiques the nature-culture binary characteristic of Western thought, [28] which posits a hierarchichal asymmetry between humans and non-humans. Within this binary, humanity is separate and distanced from nature's living and non-living organisms such as rivers, forests, and landscapes, [29] with humans standing at the top of the hierarchy, and non-humans standing at the bottom.

According to Krenak, the title of the book constitutes a provocation [16] which occurred to him when he received a call, while doing gardening activities, from the University of Brasília with an invitation to present a lecture on sustainable development. Having accepted the invitation, he was asked to provide the lecture's title, to which he spontaneously replied: "Ideas to Postpone the End of the World". [16] To his surprise, the organizers kept it as the official title. About three months later, he received a follow-up call inquiring whether he had arranged his travel to Brasília, as his lecture on postponing the end of the world was scheduled for the following day.

Given the rainy weather at the time of the event, he assumed it would be sparsely attended. Upon arriving at the venue, however, Krenak encountered a full auditorium, consisting not only of the Master's students at the Center of Sustainable Development who were supposed to be his main attendees, but also of people from various parts of the university community, drawn by the possibility of hearing his strategies to avert global catastrophe. This introduction set the stage for his critical assessment of the myth of sustainability, [30] an idea advanced by corporations to justify the assault on and disruption of Indigenous peoples' lands and conceptions of nature. [31]

The book argues that there is a complete incompatibility between corporate practices and sustainable actions, with the latter being appropriated by the former for their marketing value. [32] Currently, as Krenak contends, not even Indigenous communities are capable of being sustainable any longer, because the alienation humans have suffered from Earth as a living organism has made it impossible for any community to survive "in a way that is fully integrated with the land." [16] Paraphrasing Uruguayan ex-President José Mujica, Krenak notes that the modern dissociation between humans and ecology has transformed people into consumers, rather than citizens, [33] leading to the establishment of a "zombie humanity" [16] devoid of joy, pleasure and fruition in life.

As part of a larger process initiated with European colonialism, this exploitative logic ends up suppressing and denying the diversity and plurality of life, existence, and ways of being in the world, in a manner that is deeply antagonistic to Indigenous cosmovisions, [34] which see humans and non-humans as mutually constitutive. [35] [36]

Introduction: "Tomorrow Is Not For Sale"

In the introduction to Ideas to Postpone the End of the World, Krenak challenges the prevailing notions of progress and development that underpin modern civilization. Titled "Tomorrow Is Not for Sale", the text critiques the unsustainable exploitation of natural resources and the disconnection of humanity from the natural world, presenting a broader critique of anthropocentrism. Krenak underscores the urgency of rethinking our relationship with the planet, emphasizing Indigenous perspectives that prioritize harmony with nature over profit-driven ideologies.

He argues that the dominant worldview treats nature as a commodity, leading to ecological destruction and societal alienation. Krenak calls for a collective reimagining of futures that honor the interconnectedness of all living beings, instead of perpetuating harmful cycles of consumption and environmental degradation.

"Ideas to Postpone the End of the World"

In the first chapter of the eponymous book, Krenak presents a philosophical and poetic critique of modern humanity’s detachment from the environment and its role in driving ecological collapse. Drawing on his experiences as an Indigenous leader and on the worldviews of the Krenak people, he highlights how the pursuit of material progress has eroded the spiritual and cultural connections between humans and nature.

To "postpone the end of the world", Krenak writes, society must embrace alternative ways of living that respect the earth's limits and that celebrate its diversity. This includes learning from Indigenous cosmologies, which view humans as part of an interconnected web of life (and not as the masters of the planet). [37] He challenges the anthropocentric assumption that humanity can endlessly exploit the planet without consequences, calling for a radical shift toward sustainability and coexistence through the imagination of futures grounded in balance, community, and reverence for the natural world.

"Of Dreams and the Earth"

The second chapter of the book explores the relationship between human imagination, dreams, and the natural world. The text presents a reflection on how modern society's fixation on productivity and consumerism has diminished humanity's ability to dream collectively and maintain a meaningful connection with the Earth. For Krenak, dreams are not merely personal fantasies, but vital sources of knowledge and guidance that can inspire ways of living in harmony with the environment.

Drawing on Indigenous knowledge, he emphasizes that the earth is a living entity deeply intertwined with human existence. Krenak argues that neglecting this bond means severing an essential part of our humanity, and that revitalizing our capacity to dream is integral to resisting environmental destruction and envisioning alternative futures. The chapter posits how, for Krenak, dreaming consists in a powerful a tool for ecological and cultural renewal.

"The Humanity We Think We Are"

In the final chapter of the book, Krenak critiques the self-image humanity has constructed of itself, and the consequences this image has generated for the planet. He questions the assumption that humans are superior to other forms of life, arguing that this belief has fostered a destructive anthropocentrism. By placing themselves at the center of the world, humans have created systems of domination over nature and other species, leading to ecological crises and alienation from the spiritual and material worlds.

Krenak argues for the need to reconsider what it means to be human, in a way that recognizes interdependence and the shared vulnerability of all life on earth. The chapter proposes a vision of humanity that is humble, interconnected, and aligned with the rhythms of nature, calling for a more inclusive and sustainable understanding of existence. Ultimately, Krenak argues for a rethinking of the notion of humanity that is not based on "a single type of existence", but rather recognizes "nature as an immense multitude of forms, each and every piece of ourselves included, for we, too, are part of the whole: 70 percent water, and a host of other minerals". [16]

Philosophy

According to Krenak, human beings have dissociated themselves from the earth, which is being "devoured" by corporations that embody a European concept of humanity. This humanity is immured in artificial spaces and "excludes a variety of sub-humanities" which tend to latch onto the earth. He believes that the question whether there is a single humanity should remain open; however, Krenak does not feel like he is a member of this "select club". He believes COVID-19 discriminates against humans, due to the way human societies work. "It does not kill birds, bears, or any other beings, just humans", he says. [38] That would be a consequence of how we came to think that the earth is a 'thing' and that we are distinct from it. "The type of zombie humanity we are invited to be a part of does not tolerate this much pleasure [of small constellations of people who dance, sing and make it rain], so much fruition of life. So, they preach the end of the world in the hopes of making us let go of our dreams." [39] 'It is an absurd rationalisation of thought.' [40]

He pleaded for the government of Jair Bolsonaro to be internationally condemned for failing to cut back on mining in Indigenous territories in the Amazon as well as in other places in which 'the ecology plays a regulating role of planetary climate.' [41]

As to permanent human agglomerations, Krenak states: "The idea that we can think about life based on cities has been called into question. I do not venture to say we will abandon cities. But I recognise an opportunity to re-evaluate our dependency on an old model of settlement...what we see is a host of neglected human beings, without ever being able to collect on that promise [of urban spaces that cater to a person's every need]" And, as regards the challenges posed by COVID-19: "The big investors, the billionaires, they're not the agents of change [rather, the new generations are]...whoever has sensibility doesn't have to be in a position of power to bring about change." He defines spirituality as the "interdependence between all things living". [42]

Life is Not Useful

In Life is Not Useful, Krenak proposes that the anthropocentrism characteristic of Western thought has led to an artificial and erroneous separation between humanity and nature (or the nature/culture divide, as Nogueira, Pinto and Moreira point out). [43] Human beings live under the illusion of total dominion over nature. For Krenak, the COVID-19 pandemic is positive proof of the error of these ideas: “We humans are not all-powerful -the Earth declares it”. [44] Against this anthropocentric perspective, Krenak postulates a broader notion of humanity that encompasses not only people, but also non-human entities such as trees, rivers, rocks, and animals. According to Krenak, there is a relationship of organic continuity between nature and human beings. Both humanity and non-human organic entities are an extension of the planet and in this sense are kin. When Krenak asserts that Earth is the mother of all organic life, he stresses how his words are not poetry but factual. [45]

On the other hand, the erroneous idea that human beings are the masters of nature is, for Krenak, at the core of the culture of predation and consumerism that characterizes modernity. People are posited as "the plague that has come to devour the world". [45] Capitalism, through the indiscriminate devastation of the planet, has led to an exorbitant accumulation of wealth by a minority that considers nature as an inexhaustible source of resources that will never run out and whose predatory action will not end until the planet becomes uninhabitable. Krenak observes that there is a consumerist obsession in modern society that responds to the capitalist logic of mass production. The pace of production and consumption is unsustainable and will inevitably end up devastating the planet. A predatory logic leads people to believe that humanity can colonize other planets when Earth's resources are exhausted, instead of changing their habits to preserve Earth. [46]

In this context, Krenak defends what he calls the institution of dreaming. Dreaming involves the reestablishment of crucial connections -to possible and radically altered futures, to community and ancestors, to the planet- for the sustenance of life on Earth. First, dreaming allows us to imagine alternative logics and scenarios to those imposed by capitalism. Dreaming, Krenak writes, also reconnects the individual to the collective, in the sense that dreams can be narrated to those people who are closest to us. Thirdly, dreams can link different temporalities: they can connect the dreamer with their ancestors, or, as in the case of the shaman who confided in Krenak a vision of the devastation of the planet during his youth, they can be premonitory and announce the future. Finally, dreaming can lead to a reestablishment of the bond with the planet, in a dynamic that Krenak calls “the cosmic sense of life”. [47] According to Natalia Brizuela, dreaming is an inherent part of the cosmic sense of life and through it a broader sense of humanity can be imagined. [48] Furthermore, as Tamara de Oliveira Rodriguez points out, for Krenak dreaming allows the possibility of a shared future where the tradition and the memory of ancestors can live on despite the hurdles and threats of modern life. [49]

Orality is crucial to both the institution of dreaming and to Krenak's philosophy in general. Life is Not Useful, as well as others of his publications, are the result of conversations, public talks, debates, and other conversational encounters that were later transcribed and brought to print. [50] Orality is central to Krenak because it is dialogic in nature and thus involves listening. According to Brizuela, dialogue, as an act of sharing, listening, and exchanging knowlegde and affect, are crucial to Krenak's thought. [51] Listening can also involve ancestors and connect with ancestral memory, and in this sense, as Ubiritane de Morais Rodrigues points out, it is part of a broader action of resistance in the struggle for the continuation of life on earth. [52] Listening, moreover, pertains to other members of the human community, but also to those entities that are traditionally considered non-human. Krenak states that the climate crisis can be attested only by listening to the rivers, mountains and forests and that he “could hear the rivers speaking, sometimes angry, sometimes outraged”. [53]

By defending that life is not useful, Krenak denounces a utilitarian life whose sole purpose is money and consumerism. According to this author, life serves no such purpose. On the contrary, life is an all-encompassing vital experience similar to dancing. [54] Krenak observes that capitalism reproduces itself by spreading its ideology through education. An educational system that molds young minds into social actors who contribute to the depredation of the planet is for Krenak a "factory of insanity" [55] His critique of education and his ideas on utilitarianism, a broder conception of humanity, and the need to reconnect to ancestor memory and the planet have been read as an anti-colonial gesture. [56]

Related Research Articles

<span class="mw-page-title-main">Indigenous peoples in Brazil</span> Ethnic group

Indigenous peoples in Brazil or Native Brazilians are the peoples who lived in Brazil before European contact around 1500 and their descendants. Indigenous peoples once comprised an estimated 2,000 district tribes and nations inhabiting what is now Brazil. The 2010 Brazil census recorded 305 ethnic groups of Indigenous people who spoke 274 Indigenous languages; however, almost 77% speak Portuguese.

<span class="mw-page-title-main">Bioregionalism</span> Ecological philosophy

Bioregionalism is a philosophy that suggests that political, cultural, and economic systems are more sustainable and just if they are organized around naturally defined areas called bioregions. Bioregions are defined through physical and environmental features, including watershed boundaries and soil and terrain characteristics. Bioregionalism stresses that the determination of a bioregion is also a cultural phenomenon, and emphasizes local populations, knowledge, and solutions.

Spiritual ecology is an emerging field in religion, conservation, and academia that proposes that there is a spiritual facet to all issues related to conservation, environmentalism, and earth stewardship. Proponents of spiritual ecology assert a need for contemporary nature conservation work to include spiritual elements and for contemporary religion and spirituality to include awareness of and engagement in ecological issues.

<span class="mw-page-title-main">Brazilian mythology</span> Mythical myths of the Brazilian culture

Brazilian mythology is a rich and diverse part of Brazilian folklore with cultural elements, comprising folk tales, traditions, characters, and beliefs. The category is representative of Brazil’s greater culture, being a melting pot of Iberic traditions brought by the Portuguese settlers, African traditions brought by Africans during the colonial slave trade, and the traditions and stories of indigenous groups that have occupied Brazil for centuries.

The ethics of terraforming has constituted a philosophical debate within biology, ecology, and environmental ethics as to whether terraforming other worlds is an ethical endeavor.

<span class="mw-page-title-main">Davi Kopenawa Yanomami</span>

Davi Kopenawa Yanomami, name also written Davi Kobenawä Yanomamö, is a Yanomami shaman and Portuguese-speaking spokesperson for the Yanomami People in Brazil. He became known for his advocacy regarding tribal issues and Amazon rainforest conservation when the tribal rights organization Survival International invited him to accept the Right Livelihood Award on its behalf in 1989. Since then, Kopenawa has traveled around the globe to speak on the catastrophic consequences of the invasion of Yanomami land and the destruction of the Amazon rainforest. As part of his advocacy for the Yanomami people and against extractivist exploitation, Kopenawa has co-authored and contributed to multiple published books that have been translated to multiple languages.

<span class="mw-page-title-main">Religion and environmentalism</span> Interdisciplinary subfield

Religion and environmentalism is an emerging interdisciplinary subfield in the academic disciplines of religious studies, religious ethics, the sociology of religion, and theology amongst others, with environmentalism and ecological principles as a primary focus.

<span class="mw-page-title-main">Brazilian art</span>

The creation of art in the geographic area now known as Brazil begins with the earliest records of its human habitation. The original inhabitants of the land, pre-Columbian Indigenous or Natives peoples, produced various forms of art; specific cultures like the Marajoara left sophisticated painted pottery. This area was colonized by Portugal in the 16th century and given the modern name of Brazil. Brazilian art is most commonly used as an umbrella term for art created in this region post Portuguese colonization.

Darrell Addison Posey was an American anthropologist and biologist who vitalized the study of traditional knowledge of indigenous and folk populations in Brazil and other countries. He called his approach ethnobiology and combined research with respect for other cultures, especially indigenous intellectual property rights.

<span class="mw-page-title-main">Adugo</span> Board game

Adugo, also known as Jogo da Onça is a two-player abstract strategy game from the Bororo tribe in the Pantanal region of Brazil.

<span class="mw-page-title-main">Earth Overshoot Day</span> Calculated calendar date when humanitys yearly consumption exceeds Earths replenishment

Earth Overshoot Day (EOD) is the calculated illustrative calendar date on which humanity's resource consumption for the year exceeds Earth’s capacity to regenerate those resources that year. In 2024, it fell on 1 August. The term "overshoot" represents the level by which human population's demand overshoots the sustainable amount of biological resources regenerated on Earth. When viewed through an economic perspective, the annual Earth Overshoot Day represents the day by which the planet's annual regenerative budget is spent, and humanity enters environmental deficit spending. Earth Overshoot Day is calculated by dividing the world biocapacity, by the world ecological footprint, and multiplying by 365, the number of days in a year:

<span class="mw-page-title-main">Augusto Cury</span>

Augusto Cury is a Brazilian physician, psychiatrist, psychotherapist and writer. He developed the Multifocal Theory, about the functioning of the mind and the construction process of thought. His books have sold over 30 million copies in his country and is Brazil's most read author.

<span class="mw-page-title-main">João Almino</span> Brazilian novelist

João Almino is a Brazilian novelist. He is the author of The Brasília Quintet, which consists of the novels Ideas on Where to Spend the End of the World, Samba-Enredo, The Five Seasons of Love ; The Book of Emotions and Cidade Livre. His 2015 novel Enigmas da Primavera was published in English in 2016 by Dalkey Archive Press and won the Jabuti Award for Best Brazilian Book in translation. His seventh novel was published in November 2017 in Brazil: Entre facas, algodão. His most recent novel, Homem de Papel, was published in 2022. He has also authored books of philosophical and literary essays. He taught at the National Autonomous University of Mexico (UNAM), at the University of Brasília (UnB), the Instituto Rio Branco, Berkeley, Stanford and The University of Chicago. In 2017, he was elected as one of the 40 members of the Brazilian Academy of Letters.

Ailton dos Santos Silva is a Brazilian football coach, who is the current head coach of Mixto.

<i>Half-Earth</i> 2016 book by E.O. Wilson

Half-Earth: Our Planet's Fight for Life is a 2016 book by the biologist E. O. Wilson, the last in a trilogy beginning with The Social Conquest of Earth (2012) and The Meaning of Human Existence (2014). Half-Earth proposes that half of the Earth's surface should be designated a human-free natural reserve to preserve biodiversity. Wilson noted that the term "Half-Earth" was coined for this concept by Tony Hiss in his Smithsonian article "Can the World Really Set Aside Half the Planet for Wildlife?"

<span class="mw-page-title-main">Rights of nature</span> Legal theory

Rights of nature or Earth rights is a legal and jurisprudential theory that describes inherent rights as associated with ecosystems and species, similar to the concept of fundamental human rights. The rights of nature concept challenges twentieth-century laws as generally grounded in a flawed frame of nature as "resource" to be owned, used, and degraded. Proponents argue that laws grounded in rights of nature direct humanity to act appropriately and in a way consistent with modern, system-based science, which demonstrates that humans and the natural world are fundamentally interconnected.

<span class="mw-page-title-main">Sônia Guajajara</span> Brazilian female environmentalist, indigenous rights activist, and politician (born 1974)

Sônia Bone de Souza Silva Santos, usually known as Sônia Guajajara, is a Brazilian indigenous activist, environmentalist, and politician. A member of the Socialism and Liberty Party (PSOL), she was initially a candidate for President of Brazil in the 2018 Brazilian general election, before being chosen as the vice presidential running mate of nominee Guilherme Boulos. This made her the first indigenous person to run for a federal executive position in Brazil. In 2022, Guajajara was named one of the 100 most influential people in the world by Time.

Sumak kawsay is a neologism in Quechua created in the 1990s by socialist Indigenous organizations. Originally created as a political and cultural proposal, Ecuadorian and Bolivian governments later adopted it in their constitutions. The term refers to the implementation of a socialism that moves away from Western socialist theory and instead embraces the ancestral, communitarian knowledge and lifestyle of Quechua people. In Ecuador, it has been translated as buen vivir or "good living", although experts in the Quechua language agree that a more precise translation would be "the plentiful life". In Bolivia, the original term in Aymara is suma qamaña, which has been translated as vivir bien or living well.

Maria Lucrécia Eunice Facciolla Paiva was a Brazilian lawyer and activist of the anti-military dictatorship movement in Brazil. After losing her husband, the former federal deputy Rubens Paiva, to the Military Dictatorship then in force and which denied her any answers regarding his whereabouts, Eunice, also in the express need to ensure the proper maintenance of herself and her children, re-entered and graduated from the Faculty of Law at the Mackensie Presbyterian University and advocated for the human rights of victims of political repression and their families, as well as for indigenous rights.

References

  1. ↑ "Krenak - Indigenous Peoples in Brazil". pib.socioambiental.org. Retrieved 14 November 2024.
  2. ↑ Gosto, Brasil a (9 December 2021). "Jenipapo". Instituto Brasil a Gosto. Retrieved 15 November 2024.
  3. ↑ Krenak, Ailton (24 October 2019). "Discurso de Ailton Krenak, em 04/09/1987, na Assembleia Constituinte, Brasília, Brasil". GIS - Gesto, Imagem e Som - Revista de Antropologia (in Portuguese). 4 (1): 421–422. doi: 10.11606/issn.2525-3123.gis.2019.162846 . ISSN   2525-3123.
  4. ↑ "Ailton Krenak | Enciclopédia de Antropologia". ea.fflch.usp.br. Retrieved 3 December 2024.
  5. ↑ "Ailton Krenak | ENCYCLOPEDIA OF ANTHROPOLOGY". ea.fflch.usp.br. Retrieved 14 November 2024.
  6. ↑ "Ailton Krenak - Rights Of Nature Tribunal". 14 November 2024. Retrieved 3 December 2024.
  7. 1 2 "Ideas to Postpone the End of the World". House of Anansi Press. Retrieved 14 November 2024.
  8. 1 2 "Life Is Not Useful | Wiley". Wiley.com. Retrieved 14 November 2024.
  9. 1 2 "Ancestral Future | Wiley". Wiley.com. Retrieved 14 November 2024.
  10. ↑ "Ailton Krenak se convierte en el primer indígena en la Academia Brasileña de las Letras". infobae (in European Spanish). 6 April 2024. Retrieved 13 December 2024.
  11. ↑ "Ailton Krenak". Ditadura: Cotidianos e Heranças (in Brazilian Portuguese). Retrieved 14 November 2024.
  12. ↑ "Ailton Krenak". resilience. Retrieved 14 November 2024.
  13. ↑ "Ailton Krenak". ailtonkrenak.blogspot.com.
  14. ↑ "2022 Impact Awards Announcement". Prince Claus Fund. Retrieved 3 August 2023.
  15. ↑ "Ailton Krenak é o primeiro indígena eleito à Academia Brasileira de Letras". Folha de S.Paulo (in Brazilian Portuguese). 5 October 2023. Retrieved 5 October 2023.
  16. 1 2 3 4 5 6 Krenak, Ailton (2020). "Ideas to Postpone the End of the World". House of Anansi Press. Retrieved 15 November 2024.
  17. ↑ Krenak, Ailton (2019). Ideias para adiar o fim do mundo (in Portuguese) (1st ed.). São Paulo: Companhia das Letras. ISBN   978-85-359-3241-6.
  18. ↑ Krenak, Ailton; Castro, Eduardo Viveiros de (2023). Ideias para adiar o fim do mundo (2a edição ed.). São Paulo: Companhia das letras. ISBN   978-85-359-3358-1.
  19. ↑ Krenak, Ailton (2020). O amanhã não está à venda (in Portuguese) (1st ed.). São Paulo: Companhia das Letras. ISBN   978-85-5451-732-8.
  20. ↑ "Idee per rimandare la fine del mondo : l'identità esemplare di un piccolo popolo per il futuro delle società umane | WorldCat.org". search.worldcat.org. Retrieved 15 November 2024.
  21. ↑ "Idées pour retarder la fin du monde | WorldCat.org". search.worldcat.org. Retrieved 15 November 2024.
  22. ↑ "Ideas para postergar el fin del mundo | WorldCat.org". search.worldcat.org. Retrieved 15 November 2024.
  23. ↑ "Ideen, um das Ende der Welt zu vertagen | WorldCat.org". search.worldcat.org. Retrieved 15 November 2024.
  24. ↑ "Om drömmen, om Jorden : Idéer för att fördröja världens undergång | WorldCat.org". search.worldcat.org. Retrieved 15 November 2024.
  25. ↑ "Ideeën om het einde van de wereld uit te stellen : berichten van een bijna uitgestorven volk | WorldCat.org". search.worldcat.org. Retrieved 15 November 2024.
  26. ↑ "Nápady, jak odsunout konec světa | WorldCat.org". search.worldcat.org. Retrieved 15 November 2024.
  27. ↑ "世界の終わりを先延ばしするためのアイディア : 人新世という大惨事の中で | WorldCat.org". search.worldcat.org. Retrieved 15 November 2024.
  28. ↑ "Ailton Krenak | ENCYCLOPEDIA OF ANTHROPOLOGY". ea.fflch.usp.br. Retrieved 3 December 2024.
  29. ↑ Barros, Randra Kevelyn Barbosa (2021). "O pensamento de Ailton Krenak: voz intelectual indígena no Brasil". Revista Entrelaces (in Brazilian Portuguese). 11 (23): 214–227. ISSN   2596-2817.
  30. ↑ Lane, Jan-Erik (2014). "The Myth of Sustainability". heinonline.org. Journal of Management and Sustainability. pp. 161–166. Retrieved 3 December 2024.
  31. ↑ Gedicks, Al (2015). "Transnational Mining Corporations, the Environment, and Indigenous Communities". The Brown Journal of World Affairs. 22 (1): 129–152. ISSN   1080-0786. JSTOR   24591005.
  32. ↑ Jones, Peter; Clarke-Hill, Colin; Comfort, Daphne; Hillier, David (1 January 2008). "Marketing and sustainability". Marketing Intelligence & Planning. 26 (2): 123–130. doi:10.1108/02634500810860584. ISSN   0263-4503.
  33. ↑ "Pepe Mujica, former president of Uruguay: 'Contemporary democracy is sick'". 24 November 2024. Retrieved 3 December 2024.
  34. ↑ Ramos, Alan Robson Alexandrino; Rodrigues, Francilene dos Santos (2018). "O Garimpo Ilícito na Terra Indígena Yanomami entre a Cosmovisão Indígena e Ações Estatais". Unisul de Fato e de Direito - Revista Jurídica da Universidade do Sul de Santa Catarina. 9 (16): 25–35.
  35. ↑ Ferreira, Aurino Lima; Filizola, Gustavo Jaime (1 April 2021). "Ideias para adiar o fim do mundo, sobre a obra de Ailton Krenak "Ideias para adiar o fim do mundo"". Acervo. 34 (2). ISSN   0102-700X.
  36. ↑ Dunlap, Alexander (2022). "'I don't want your progress! It tries to kill … me!' Decolonial encounters and the anarchist critique of civilization". Globalizations : 1–27. doi: 10.1080/14747731.2022.2073657 . ISSN   1474-7731.
  37. ↑ de Castro, Eduardo Viveiros (1998). "Cosmological Deixis and Amerindian Perspectivism". The Journal of the Royal Anthropological Institute. 4 (3): 469–488. doi:10.2307/3034157. ISSN   1359-0987. JSTOR   3034157.
  38. ↑ "Crítica: Ailton Krenak crê que a pandemia faz pensar sobre a nossa extinção". Folha de S.Paulo (in Brazilian Portuguese). 14 August 2020. Retrieved 2 September 2020.
  39. ↑ Minas, Estado de (3 April 2020). ""O modo de funcionamento da humanidade entrou em crise", opina Ailton Krenak – Pensar". Estado de Minas.
  40. ↑ "O tradutor do pensamento mágico". 4 November 2019.
  41. ↑ "Líder indígena pede 'condenação internacional' de Bolsonaro por política ambiental". noticias.uol.com.br.
  42. ↑ "Uma nova humanidade: Para líder indígena, esperança de futuro melhor está na entrega ao presente, na disposição de viver o agora". uol.com.br.
  43. ↑ Nogueira, Bernardo Gomes Barbosa; Moreira, Nelson Camatta; Pinto, Franco Dani Araújo e (30 January 2023). "Costuras para adiar o fim do mundo: reflexões com base na obra A vida não é útil, de Aílton Krenak". Estudos de Literatura Brasileira Contemporânea (in Portuguese) (67): 2. doi: 10.1590/2316-40186702 . ISSN   1518-0158 . Retrieved 13 December 2024.
  44. ↑ "Life Is Not Useful | Wiley". Wiley.com. p. 3. Retrieved 13 December 2024.
  45. 1 2 "Life Is Not Useful | Wiley". Wiley.com. p. 60. Retrieved 13 December 2024.
  46. ↑ "Life Is Not Useful | Wiley". Wiley.com. p. 36. Retrieved 13 December 2024.
  47. ↑ "Life Is Not Useful | Wiley". Wiley.com. p. 37. Retrieved 13 December 2024.
  48. ↑ "Life Is Not Useful | Wiley". Wiley.com. pp. xv. Retrieved 13 December 2024.
  49. ↑ Rodrigues, Thamara de Oliveira (31 July 2020). "Outros modos de pensar e sonhar: A experiência onírica em Reinhart Koselleck, Ailton Krenak e Davi Kopenawa". Revista de Teoria da História (in Portuguese). 23 (1): 194. doi:10.5216/rth.v23i1.62894. ISSN   2175-5892 . Retrieved 13 December 2024.
  50. ↑ "Life Is Not Useful | Wiley". Wiley.com. p. xxiii. Retrieved 13 December 2024.
  51. ↑ "Life Is Not Useful | Wiley". Wiley.com. pp. xxiv. Retrieved 13 December 2024.
  52. ↑ Rodrigues, Ubiratane de Morais (31 May 2023). "A ética ancestral na filosofia de Ailton Krenak". Modernos & Contemporâneos - International Journal of Philosophy [issn 2595-1211] (in Portuguese). 7 (16): 190–207. ISSN   2595-1211 . Retrieved 13 December 2024.
  53. ↑ "Life Is Not Useful | Wiley". Wiley.com. p. 17. Retrieved 13 December 2024.
  54. ↑ "Life Is Not Useful | Wiley". Wiley.com. p. 57. Retrieved 13 December 2024.
  55. ↑ "Life Is Not Useful | Wiley". Wiley.com. p. 53. Retrieved 13 December 2024.
  56. ↑ Nogueira, Bernardo Gomes Barbosa; Moreira, Nelson Camatta; Pinto, Franco Dani Araújo e (30 January 2023). "Costuras para adiar o fim do mundo: reflexões com base na obra A vida não é útil, de Aílton Krenak". Estudos de Literatura Brasileira Contemporânea (in Portuguese) (67): e6702. doi: 10.1590/2316-40186702 . ISSN   1518-0158 . Retrieved 13 December 2024.
This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.