andy mcneill

Heir to the ancient Khmer Empire, modern-day Cambodia is now benefiting from relative stability, having endured civil war and the murderous rule of the Khmer Rouge in the 1970’s. Painful memories still linger from the radical communist Khmer Rouge’s time in power under the leadership of Pol Pot between 1975 until 79, where almost 3 million people died in the regime’s brutal pursuit of a rural utopia.

Throughout Cambodia’s long history, religion has been a major source of cultural inspiration, over nearly two millennia. The people have developed a unique Khmer culture and belief system from the syncretism of indigenous animistic beliefs from Indian religions such as Buddhism and Hinduism.

This was my 3rd trip through the Cambodia and I wanted to get a true taste of this beautiful, haunting and heart-breaking country, whose capital (Phnom Penh) was once regarded as the “Pearl of Asia”, and to experience the Killing Fields. I wanted to see the beauty born out of blood, the courage that has grown, like a pearl out of suffering beyond imagining.

To explore the majestic ruins of Angkor Wat from sunrise to sundown is a privilege, but to give time to understanding the tragedies imposed upon Cambodia is a necessity.

Struggling with the barbarism of humanity will frame the beginning or end most to this Southeast Asian destination, but is should not be all that defines it. Indeed, to travel in the ‘Cambodia of Today’ permits one to not simply drown in the Melancholy of its relatively cent past, but to look toward to more of the positive, yet imperfect, aspects of its present and future.

No doubt, there is a lot of sorrow to contend with when travelling in Cambodia, but there is an awful lot of joy to be found, too.

The Wayuu, the indigenous people of Northern Colombia and Venezuela, have a saying moulded by the centuries of hardship they have endured:

“It is only from strong sunlight and harsh rains, that a seed can sprout.”

It is through that resilient spirit that the Wayuu confront a devastating

malnutrition crisis, 

Dubbed the land of contrasts by its inhabitants, La Guajira, a state in northeastern Colombia, boasts large expanses of desert alongside breathtaking dune-lined coasts. But it has earned a reputation as a region left behind in the dust: a lack of sufficient food, water, and access to health services, along with high poverty rates, complicated by a humanitarian crisis in neighboring Venezuela, pervasive government corruption and mismanagement, and climate change, have contributed to high levels of malnutrition in La Guajira, especially among rural indigenous communities. In this context, the Covid-19 pandemic not only posed another threat to the health of an already struggling population, but also has economic impacts that may deepen food insecurity and increase challenges in accessing water, healthcare, and education.

In La Guajira, malnutrition claims the life of one in every 10 children younger than the age of five. Here, more children than anywhere else in the country die of malnutrition or causes associated with malnutrition, and at six times the national rate, according to data reported by Colombia’s Ministry of Health. Since 2016, a child under the age of five dies of malnutrition in La Guajira on average about once a week. In 2019, La Guajira accounted for over one fifth of deaths due to malnutrition in children under five in Colombia, despite having roughly seven percent of the country’s population. Many more deaths, occurring in homes rather than hospitals, go unreported. And children who survive suffer lasting consequences for their health and development.

Colombia’s government has an obligation to ensure that all people have an adequate standard of living, without discrimination. That includes, at a minimum, access to adequate food, safe and affordable water, accessible and affordable health services, and other essentials for a life with dignity. It is also obligated to address general conditions — like those present in La Guajira — that prevent people from enjoying these rights. Despite government initiatives in recent years aimed at addressing the crisis in La Guajira in response to the courts’ orders, my research shows that the government has made limited, if any, progress in ensuring these rights for the Wayuu in La Guajira.

I read about this place in the history books and about the massacre at near-by Jallianwala Bagh at the hands of Brigadier-General Dyer. The drive up to Amritsar from Delhi was a long and brutal one, but that’s another story. I arrived at the temple with some Sikh friends and I remember having a similar feeling, an over-whelming feeling of seeing the Taj Mahal for the first time - truly breath-taking. I spent two nights in a local hotel and for the rest of my stay I slept (free of charge) on the floors and corridors in this incredible temple, eating for free and photographing the pilgrims. To come to this temple and not sleep within its walls is a great experience missed.

Amritsar India (Sri Harimandir Sahib Amritsar)The Golden Temple is not only a central religious place of the Sikhs, but also a symbol of human brotherhood and equality. Everybody, irrespective of cast, creed or race can seek spiritual solace and religious fulfilment without any hindrance. It also represents the distinct identity, glory and heritage of the Sikhs.

Built at a level lower than the surrounding land level, The Gurudwara teaches the lesson of egalitarianism and humility. The four entrances of this holy shrine from all four directions, signify that people belonging to every walk of life are equally welcome.

On February 1st 2014 I started ‘Under the Bridge’. It has just been officially closed by the Arts Council of Wales after showing at its final venue. Two people who took part in this project are no longer with us and it just reminds me of the impermanence of life and how things can change in an instant for all of us.

I firmly believe photography can help shift the social imbalance and make change towards a world where we are all equal, where poverty, homelessness and addiction can be addressed and not ignored. I do hope that these images have helped high-light the socio-cultural dynamics of our urban population and the struggles they face without structured help.

To shoot poignant pictures we only need follow the path of our enthusiasm. I believe that this feeling is the universe's way of telling us that we are doing the right thing. The viewing public will always disagree over the intrinsic merits of a particular photograph, but no one can deny the enthusiasm that originally inspired us to capture and offer that image to others.

All Buddhist teachings and practice come under the heading of Dharma, which means Truth and the path to Truth. The word Dharma also means “phenomena,” and in this way we can consider everything to be within the sphere of the teachings. All outer and inner phenomena, the mind and its surrounding environment, are understood to be inseparable and interdependent. In his own lifetime the Buddha came to understand that the notion that one exists as an isolated entity is an illusion. All things are interrelated; we are interconnected and do not have autonomous existence. Buddha said, “This is because that is; this is not because that is not; this is born because that is born; this dies because that dies.” The health of the whole is inseparably linked with the health of the parts, and the health of the parts is inseparably linked with the whole. Everything in life arises through causes and conditions. 

“Buddhists believe that the reality of the interconnectedness of human beings, society and Nature will reveal itself more and more to us as we gradually recover—as we gradually cease to be possessed by anxiety, fear, and the dispersion of the mind. Among the three—human beings, society, and Nature—it is us who begin to effect change. But in order to effect change we must recover ourselves, one must be whole. Since this requires the kind of environment favourable to one’s healing, one must seek the kind of lifestyle that is free from the destruction of one’s humanness. Efforts to change the environment and to change oneself are both necessary. But we know how difficult it is to change the environment if individuals themselves are not in a state of equilibrium.”

In order to protect the environment we must protect ourselves. We protect ourselves by opposing selfishness with generosity, ignorance with wisdom, and hatred with loving kindness. Selflessness, mindfulness, compassion, and wisdom are the essence of Buddhism. We train in Buddhist meditation which enables us to be aware of the effects of our actions, including those destructive to our environment. Mindfulness and clear comprehension are at the heart of Buddhist meditation. Peace is realised when we are mindful of each and every step.

The kaleidoscope of Buddhist sight and sound is diverse and enduring, What I do find interesting though is that most of us seem to realise intuitively how important it is to live without clinging to things, even if we're not exactly sure how that's supposed to happen. In the West, we seem to gauge our success in life by what we have accumulated over the years. Traveling through Buddhist  countries has been an enormous life-lesson for me and my own battle with non-detachment continues to this day.

The Aghori are followers of a Hindu sect believed to be 1000 years old. These ascetics are often regarded as sadhus (Sanskrit for ‘good/holy man’), and have devoted their entire lives to the achievement of moksha (meaning ‘liberation’). Unlike other sadhus, however, the Aghori follow an unconventional and radical path towards enlightenment.

These practices are considered as contradictory to orthodox Hinduism, and the Aghori have earned the reputation as being the most feared sadhus in India. The Aghori are also said to be highly respected. So, who are the Aghori, and what are the practices that have earned them their much feared reputation?

An Introduction to Aghori Beliefs

The present form of the Aghori sect may be traced back to Baba Keenaram (Kinaram), a 17th century ascetic who they say lived until the age of 170. After his death, Baba Keenaram was buried in the holy city of Varanasi, and the Keenaram temple that was built there is considered by the Aghori as a most sacred site. The Aghori worship Shiva or Mahakala, the destroyer, and Shakti or Kali, the goddess of death. The Aghori are usually found residing near cremation sites, most famously, in Varanasi. Nevertheless, they can also be found in other areas which are much more remote, including the cold caves of the Himalayas, the dense jungles of Bengal, and the hot deserts of Gujarat. According to Aghori belief, liberation may be achieved by embracing practices which are considered taboo by orthodox Hinduism. Furthermore, they believe that when these practices are done properly, faster spiritual progress can be achieved. The way of the Aghori is certainly not for the faint of heart, as those who fail to do their practices appropriately risk binding themselves down more tightly to the wheel of existence.

Aghori Ritual Practices

One of the most famous practices of the Aghori is cannibalism. It must be noted that the Aghori do not deliberately kill people for their flesh. Instead, it is the flesh of corpses brought to the cremation grounds that they consume. This human flesh is often eaten raw, though at times it is roasted over an open fire. The Aghori believe that distinctions are merely delusions, and are obstacles in the path of one’s spiritual development. Thus, they see no difference between good and evil, nor do they see a difference between human and animal flesh. The consumption of the flesh of corpses, therefore, is an affirmation of the Aghori’s belief system. Apart from human flesh, the Aghori are also known to drink urine and eat feces. These practices supposedly help to kill the ego and derail the human perception of beauty. Another Aghori practice is the shunning of clothes. Aghori often move around with nothing but a loincloth, and at times, in the nude. This act is meant to allow the Aghori to overcome their feelings of shame, and is also aimed at the renunciation of the material world and attachment to material objects. Additionally, the Aghori smear themselves with ash from human cremated remains. The use of human ashes is meant as an imitation of Shiva, and is believed to protect the Aghori from diseases.

The Skull: The Sign of the Aghori

In addition to human ashes, the Aghori also use other human remains, most notably the human skull. The skull, or ‘kapala’, is the real sign of the Aghori, and once initiated, an Aghori will go in search of this object. The skull is then used as a bowl for all the Aghori consume. They also share this bowl with animals such as dogs and cows. According to one myth, Shiva once decapitated one of Brahma’s heads, and was forced to roam about the outskirts of society whilst carrying the head. Therefore, seeking to emulate Shiva, the Aghori also carry human skulls with them.
It has also been suggested that the Aghori keep human skulls due to the belief that after death, the life force of the deceased clings in the top of the skull. Furthermore, the Aghori believe that with the use of certain mantras and offerings (especially alcohol), they are able to summon the deceased’s spirit and gain control over it. The practices of the Aghori are indeed highly unorthodox and extreme, and would almost certainly be rejected by the majority of Hindus. Though the Aghori themselves perceive their actions as a faster means to achieve moksha, the necessary rituals to achieve their goal are far too radical for most people. Needless to say, this is not a path that many would want to, or would be able to, follow.

Navjyoti India Foundation is a not-for-profit society, registered on January 5, 1988 by then 16 serving police officers of Delhi Police and conceived by Dr Kiran Bedi, first women IPS, and her team of North district police, with the main objective of crime prevention through welfare policing, education of street children, vocational skills for women drug peddlers and detox programs were its initiating projects.

Vision: Navjyoti India Foundation envisions to challenge the socio-economic inequalities and enable the vulnerable sections of the society towards the goal of self-reliance.

Mission: To mobilize and harness the power of children, youth, women and people at large to approach illiteracy, ignorance,gender discrimination and the evil of drug addiction with an ultimate aim of crime prevention and inclusive socio-economic development.

Objectives:

1. To mobilize and harness the power of children, youth, women and people at large with an aim of crime prevention and inclusive socio-economic development.

2. To organize services for individuals, groups and communities so as to inculcate the self help spirit and to enable them to contribute in social developments.

3. To organize literacy campaign viz. formal education, non-formal education, adult education, tutorial classes and vocational training of various types for empowerment of women, children, youth and community as a whole.

4. To undertake projects for rural up-liftment and development of education, vocational training and self-help group.

5. To establish, sustain and support facilities for skill upgradation thereby promoting self reliance.

6. To build leadership capacities and empower communities in complementing the efforts of nation building by strengthening their resource capability through personal trainings and awareness on socio-economic issues such as health, gender discrimination, ignorance and environment.

Our Values:

1. Inclusion and Diversity: Finding best people without any discrimination of age, gender and caste.

2. Integrity: Commitment to continued validation and support of the highest ethical standard of equality, fairness and confidentiality.

3. Accountability: Commitment to provide quality services; creating a conducive work environment for our employees.

Quality Policy:

Navjyoti India Foundation is committed to transform a large section of our vulnerable society towards Self Reliance and Empowerment by:

1. Enhancing beneficiarie’s satisfaction.

2. Complying with the requirements of international standards.

3. Achieving continual improvements in effectiveness of our management system through systematic analysis and review of results.

4. Training, participation and involvement of all our employees. “As an organization, we are fully committed to ensure the implementation of international standards.”

Laos - A Magical Kingdom.

Often overlooked in favour of its better-known neighbours, landlocked Laos remains one of Southeast Asia’s most beguiling destinations. Caught in the middle of the two Indochina wars and long isolated from the rest of the world, the country retains a slow, rather old-fashioned charm, and its people – incredibly laidback and friendly, even by Asian standards – are undoubtedly one of the highlights of any visit.

Laos’s lifeline is the Mekong River, which runs the length of the country, at times bisecting it and at others serving as a boundary with Thailand; the rugged Annamite Mountains historically have acted as a buffer against Vietnam, with which Laos shares its eastern border. Most people visit the country as part of a wider trip in the region, often entering from Thailand and following the Mekong further south. However, Laos alone rewards further exploration, and with a little more time it’s not hard to feel like you’re visiting places where few Westerners venture. Stretching from the forest-clad mountains of the north to the islands of the far south, there’s enough here to keep you occupied for weeks, and still feel as though you’d barely scratched the surface.

For such a small country, Laos is surprisingly diverse in terms of its people. Colourfully dressed hill tribes populate the higher elevations, while in the lowland river valleys, coconut palms sway over the Buddhist monasteries of the ethnic Lao. The country also retains some of the French influence it absorbed during colonial days: the familiar smell of freshly baked bread and coffee mingles with exotic local aromas in morning markets, and many of the old shophouses of its larger towns now (appropriately) house French restaurants.

The effects of the wars, and of its communist government, are unmistakable – it remains completely inadvisable to strike out into the countryside without following paths for fear of UXO (unexploded ordnance) – and the country remains heavily dependent on its neighbours for all manner of products; indeed in some parts of the country, the local markets stock more Chinese and Vietnamese goods than Lao. However, whether you’re riding through the countryside on a rickety old bus crammed with sacks of rice, more people than seats, and blaring tinny Lao pop music, leisurely sailing down the Mekong past staggeringly beautiful scenery, or being dragged by a stranger to celebrate a birth over too much Beer Lao and lào-láo, it’s hard not to be won over by this utterly fascinating country and its people.

This is an important question to answer in order that governments are able to devote the resources needed to address street children’s needs. A commonly quoted figure is 100 million street children worldwide, however given that this estimate is from 1989, it is considerably outdated. The true numbers are unknown. 

Why don’t we know how many street children there are? Estimated and counting street children are other hidden populations is not easy. 

• Street children are a dynamic and mobile population, which requires specific methodologies other than standard household surveys or census.

• Estimates or counts that are done at a fixed point in time can be misleading depending on when the counts takes place – numbers of children in the street can fluctuate either with seasonal change or if the government removes street children ahead of big events international sporting events or global meetings or celebrations.

• They are often invisible – while researchers can take a snapshot of the children currently on the streets, they won’t capture the children who are indoors at that particular day or moment.

• Some groups of children can be less visible on the streets, for example girls, or children with disabilities

• Street children experience high levels of stigma and often are suspicious of attempts to count them, fearing negative consequences as a result of being counted and preferring to remain below the radar.

Despite these challenges, it is crucial to establish reliable numbers of street-connected children and the realities of their lives. No child should ever be harmed by those who have the duty to protect them.

The redevelopment and rebranding of the area formerly known as Tiger Bay has seen Cardiff Bay blossom into a jewel in Cardiff’s crown.

In summer especially, tourists and locals alike flock to the Bay for the theatre, restaurants, bars and attractions that make the area a vibrant hub of the community.

But the tourist attraction we see now is a world away from the Tiger Bay of old, The soul of the Tiger has vanished.

 Here are some of the people that remember past times.

To gain access to the Kogi, I had to write a letter to their Political leader in order to make a photographic essay on their culture. As luck would have it, I was allowed into their world and was fortunate enough to also go to the home go their spiritual leader and take some portraits of him. Traveling almost 9,000 kilometres from the UK, I knew it wasn’t going to be easy, intense heat and high humidity tested me to my limits, but just to have an insight into this mysterious world was worth the hardship. Encountering poisonous snakes, giant spiders and scorpions just added to the excitement. 

As I started my trip through the dense jungle to see the Kogi, it wasn't long before I came across them. We approached a river called the Buritaca, where we came across our first hamlet.

Dressed in white tunics and with jet black hair, members of Colombia’s Kogi tribe come across as mild and meek – so it’s hard to believe they’re actually one of the most outspoken indigenous groups in South America.

Protectors of their homeland, the Sierra Nevada de Santa Marta, they’re fierce environmentalists who have previously protested against potentially damaging industrial developments. The Kogi know secrets about nature that would make our scientists rethink their ideas on the environment and the universe. They have a presence about them that commands respect. The power of their mind is beyond comprehension. But few people outside of Colombia know who they are and what they represent.

They fear that ‘little brother’ (the white man) is destroying our planet, signified by an increasing number of natural disasters and unpredictable weather patterns. They believe it’s their duty to warn the world about the impact of such behaviour, and the dangers that might lie ahead if they refuse to stop.

Living a secluded life for 500 years since Spanish conquistadors invaded their territory, Kogi communities can be found dotted along the world’s highest coastal mountain in the north of Colombia. The Kogi believe they are descendants of this ancient pre-Columbian civilisation, and still perform sacred ceremonies at some ruins, where no media are allowed. The Kogi live in the higher regions of the Sierra Nevada. Many self-sustaining communities are on the Western part of the Mountain accessible through Valledupar, which is located in the State of Cesar. You can also enter Kogi land via Santa Marta, a coastal city, but it is a little more difficult. The Sierra Nevada is the highest coastal mountain in the world only 26 miles from the beach. It is located near the Equator, which means it has no seasons. Day and night are of equal length all year round. It has every eco-system in its 17,000 km2 area (8,000 sq. miles) You can find coral reefs, mangroves, arid deserts, rain and cloud forest, and in the higher elevations, plains and snow-capped peaks with temperatures close to –20 degrees. The highest peak is the Pico Simon Bolivar at 5,775 mtrs. In 1965, archeologists found the remains of a lost Tairona religious align=”left” and called it the “Lost City.” It is a three-day hike in dense jungle to witness a true wonder of the past. Rumour has it there are 2 more lost cities yet to be found.

By refusing to adopt Western dress and mentalities, the Kogi have successfully preserved their culture. Males carry around a Poporo – which is vital to their existence - a gourd given to boys when they enter manhood – and also a small bag of coca leaves, which are crushed and mixed with calcium shells. ‘Mambear’ the action of taking the coca pasta from the Poporo. Women are distinguishable by the garlands of beads worn around their necks. The Kogi men live separately from their wives for reasons still unknown.

For the first 18 years of their lives, spiritual leaders live in darkness as they try to fully understand Aluna. Their outlook on life is simple; respect and love the environment you live in. By co-existing in harmony with the forest, they have a connection with nature we lost a long time ago.

The Konyaks are one of the major Naga tribes. They are easily recognised from other Naga tribes by their pierced ears; and tattoos which cover their faces, hands, chests, arms, and calves. Facial tattoos were earned for taking an enemy's head.

Other unique traditional practices that set the tribe apart from the rest are: gunsmithing, iron-smelting, brass-works, and gunpowder-making. They are also adept in making machetes and wood sculptures. In Nagaland, they inhabit the Mon District - also known as 'The Land of The Anghs'. The Anghs/Wangs are their traditional chiefs whom they hold in high esteem.

The Konyaks were the last among the Naga tribes to accept Christianity. In the past, they were infamous for marauding nearby villages of other tribes, often resulting in killings and decapitations of the heads of opposing warriors. The decapitated heads were taken as trophies and usually hung in the 'Baan' (a communal house). The number of hunted heads indicated the power of a warrior. The headhunting expeditions were often driven by, and founded on certain beliefs, code of honour and principles of loyalty and sacrifice.

Exploring the uncharted boundaries of Longwa village in Mon district, Nagaland, will actually introduce you to a unique chronicle. It might be an excellent option to push yourself and explore this unchartered territory. This village truly abides by what Carlos Santana says, “One day there will be no borders, no boundaries, no flags and no countries and the only passport will be the heart. “ Yes, people are not divided in Longwa Village by boundaries. 

Many remote Konyak villages have succumbed to temptation of Opium as it is on its way out of Myanmar to the buying public.  If you are traveling around these parts, choose your overnight stays wisely lest you find yourself under the dark cloud of a community over run by the drug.  Normally, if the Angh (village leader) is a smoker, then you can rest assured the rest of the neighbourhood likes a toke, and you will no doubt quickly discover a place who’s soul has long gone up in the smoke of the low quality resin which is available in these parts .  Villages like these are better passed by in my opinion.

The Nepal Himalaya is the ultimate goal for mountain lovers. Some of the Himalaya’s most iconic and accessible hiking is on offer here, with rugged trails to Everest, the Annapurnas and beyond. Nowhere else can you trek for days in incredible mountain scenery, secure in the knowledge that a hot meal, cosy lodge and warm slice of apple pie await you at the end of the day.Then there's the adrenaline kick of rafting a roaring Nepali river or bungee jumping into a yawning Himalayan gorge. Canyoning, climbing, kayaking, paragliding and mountain biking all offer a rush against the backdrop of some of the world’s most dramatic landscapes.

Other travellers prefer to see Nepal at a more refined pace, admiring the peaks over a sunset gin and tonic from a Himalayan viewpoint, strolling through the medieval city squares of Kathmandu, Patan and Bhaktapur, and joining Tibetan Buddhist pilgrims on a spiritual stroll around centuries-old stupas and monasteries. Even after the 2015 earthquake, Nepal remains the cultural powerhouse of the Himalaya; the Kathmandu Valley in particular offers an unrivalled collection of world-class palaces, hidden backstreet shrines and sublime temple art. Nepal is also a great place to learn about Tibetan Buddhism as I now understand why Tibetans and the Nepalese view these mountains as Gods.

There are few countries in the world that are as well set up for independent travel as Nepal. Wandering the trekking shops, bakeries and pizzerias of Thamel and Pokhara, it’s easy to feel that you have somehow landed in a kind of backpacker Disneyland. Out in the countryside lies a quite different Nepal, where traditional mountain life continues at a slower pace, and a million potential adventures glimmer on the mountain horizons. The biggest problem you might face in Nepal is just how to fit everything in, which is one reason why many people return here over and over again.

The Red Dao

The Red Dao people originated from China and migrated to Vietnam starting around the 12th or 13th century and continuing until the early 20th century. The majority migrated into Vietnam during the Minh dynasty, due to drought, failed crops and the pressures of Feudalism in China.

The Dao consider themselves to be the descendants of Ban Vuong or Ban Ho, a legendary character of the Dao people.

Over time, the Dao people in China were divided into small groups and they migrated to different places, with some of them coming to Vietnam. During the migration, the different groups incorporated some cultural practices of other nations, creating new, diverse Dao cultures. However, the different groups still maintain a common Dao identity, as they have the same origins and continue to share a common language.

Red Dao people mainly live in Cao Bang, Lang Son, Tuyen Quang, Ha Giang, and Lao Cai. Nowadays, Ta Phin village has more than 700 Red Dao people.

Language:

The spoken language belongs to the H’mong – Dao language family. The H’mong writing was Romanized in 1961 but is not widely used today.

Beliefs:

Many places are reserved for worshipping in an H’mong house – there’s a place for ancestors, for the house spirit, for the kitchen spirit, even the door spirit. There are different rituals which forbid people to walk into the H’mong house or their villages. For example, a green tree branch on the front door indicates that entrance is forbidden.

The Red Dao people originated from China and migrated to Vietnam starting around the 12th or 13th century and continuing until the early 20th century. The majority migrated into Vietnam during the Minh dynasty, due to drought, failed crops and the pressures of Feudalism in China.

The Dao consider themselves to be the descendants of Ban Vuong or Ban Ho, a legendary character of the Dao people.

Over time, the Dao people in China were divided into small groups and they migrated to different places, with some of them coming to Vietnam. During the migration, the different groups incorporated some cultural practices of other nations, creating new, diverse Dao cultures. However, the different groups still maintain a common Dao identity, as they have the same origins and continue to share a common language.

Red Dao people mainly live in Cao Bang, Lang Son, Tuyen Quang, Ha Giang, and Lao Cai. Nowadays, Ta Phin village has more than 700 Red Dao people.

Language:

The spoken language belongs to the H’mong – Dao language family. The H’mong writing was Romanized in 1961 but is not widely used today.

Beliefs:

Many places are reserved for worshipping in an H’mong house – there’s a place for ancestors, for the house spirit, for the kitchen spirit, even the door spirit. There are different rituals which forbid people to walk into the H’mong house or their villages. For example, a green tree branch on the front door indicates that entrance is forbidden.

The Black Hmong

Costume:

The Black H’mong women are famous for making cloth from hemp and dying it a deep indigo blue. They wear long blouses decorated with batik flowers over short trousers and wrap long scarves around their legs. They wrap their long hair around their head and wear a blue turban. The men wear long jackets with shirts and a long waistcoat embroidered at the collar, and a small hat. Today some H’mong wear Viet or western clothes.

Social organization:

H’mong women are respected in their community as being equal with H’mong men. Husbands and wives are very affectionate and do many of their tasks together like going to the market, working on the field and visiting relatives. In this way, they help each other to develop a strong community life.

Festivals:

Like the other minorities, the Black H’mong has lots of different festivals during the year. They ensure that there is always time for community activities, which play an important role in their life. One of the most important festivals is the New Year, which they celebrate for an entire month. It happens about one month earlier than Vietnamese Tet. During this time, boys play flutes and girls play an instrument made from two leaves. They all spend time together playing traditional games.

The Largest Temple in the World

One of the funniest truths about travel is that some of the strangest places in the world are right down the road from some of the most quotidian.

Case in point: Wat Phra Dhammakaya, the world's largest temple, is so close to Bangkok's Don Mueang Airport that you can see it when your plane is taking off or landing. The only problem? You might not realize it's a temple.

That's because, its massive size notwithstanding, Wat Phra Dhammakaya doesn't look like any other temple you've seen, certainly not any temple in Thailand. It's also a great deal more controversial than other Buddhist temples, which isn't saying a lot since Buddhism hasn't made controversy part of its brand.

Constructed on a huge plot of land (800 acres) in 1970, Wat Phra Dhammakaya has amassed more than 150 buildings during less than 50 years of existence, which now cover more than 320 hectares combined. The center of the grounds is a sphere-shaped stupa (which is unique in and of itself), which is so massive that it is covered with 300,000 Buddha images, all of which are roughly the size of human monks.

As far as human capacity, it's difficult to measure exactly how many people can fit on the grounds of the largest temple in the world, although it's tempting to extrapolate a number in the range of several hundreds of thousands: More than 150,000 people can fit into the administrative center assembly hall, which takes up only a portion of the temple's footprint.

Indeed, more than 3,000 monks call the temple home on a day-to-day basis, making it the most populous temple in the Kingdom of Thailand. They all subscribe to the same school of Buddhist thought: The Dhammakaya Movement.

The Kalbeliya Tribe

The Jodhpur Flamenco and Gypsy Festival is held at the Mehrangarh Fort in Rajasthan every year. The festival celebrates the music culture of the gypsy of Rajasthan by bringing alive their folk songs and dance on stage.

The gypsy tribe of Rajasthan is one of the nomadic or vagabond communities in India. The origin of the tribe dates several centuries back. The people of this Rajasthani tribe belong to the lowest step of the socio-cultural and socio-economic ladder. They live a nomadic life and travel like a caravan from place to place. There is no permanent residence for them. They sleep under the open sky some times and in the shade of trees at times.

The Bopa and the Kalbeliya are two surviving groups of the gypsy tribe. The Bopa is a group of musicians and singers, whereas the Kalbeliya is a group of dancers and snake charmers. In the royal era of India, the kings of Rajasthan used to admire and patronise the people of the Bopa and the Kalbeliya for their performing arts. The musicians, singers and dancers of these two gypsy groups were often hired for entertainment on festive occasions in the royal families.

With the disappearance of royalty from Rajasthan, these tribal people have stooped to utter poverty. They have lost patronage and consequently, their traditional and decent livelihood that is live performance for entertainment at majestic palaces as well as forts. Today, they are street performers on the move. They perform to entertain a common lot, not a royal audience, in the fairs and festivals of Rajasthan. That is why the gypsy men and women of the Bopa and the Kalbeliya have become a common face of Pushkar Camel Fair in the sands of Rajasthan.

The Kalbeliya has many female dancers who perform and entertain on any occasion of joy in their community. Dancing is unique to their socio-cultural identity. Once a matter of cultural pride and recognition of the communal identity, dancing helps the Kalbeliya women make their ends meet. The Kalbeliya men became snake charmers for the sake of survival in the changing socio-economic scenario.

The swirling moves that gypsy women make while dancing resemble to the movements of snakes. The serpentine style of their dance is sensuous at times. They gracefully spin around themselves putting the entire body weight on their ankles. The way the gypsy women of Rajasthan are dressed is a kaleidoscopic magic of embroidery in different hues. Their red, black, yellow and orange outfits camouflage with the colorful milieu of Rajasthan. They are often referred to as queens of the desert.

The gypsy men are accomplished masters of folk music. They have genetically inherited the art of playing different musical instruments including dholak, been, khanjari, pungi, morchang, and khuralio. The been is played to enchant and tame snacks. The khanjari is a percussion instrument, and the pungi is a woodwind instrument. The women perform in rhythm of the music produced by the men. The harmony of their performances is amazing!

The gypsy men are no less wonderful than their counterparts in look and appearance. They cover their heads with colourful turbans, which steal the show even from a distance. The piece of the garment that they wear on the upper part of the body is richly embroidered and embellished with delicate mirror work. Both men and women of the gypsy tribe wear plain silver jewellery.

The theme of the Kalbelia songs is inspired by the stories from the folklore of Rajasthan. Some in the gypsy tribe are blessed with the rare talent of composing lyrics for songs. The gypsy music passes through generations like an art of inheritance. In 2010, the UNESCO incorporated the folk songs and dance forms of Rajasthan from the Bopa and the Kalbeliya into its Intangible Heritage List.

A majority of the gypsy population in Ajmer, Chittorgarh and Udaipur belongs to the untouchable caste, which keeps them off from the mainstream society. The Satiyaa group of the gypsy men and women from Rajasthan celebrates death and mourns birth, contrary to the normal system of society. The death of any family member calls for celebration among these gypsies of Rajasthan. A procession of dancers, singers and drummers is organised to take the dead to the funeral ground for crematorium.

The Corona virus hit us hard here in the United Kingdom. During the lockdown period, I decided to try and get a feel of the streets when they are free of people. The eerie feeling of the voice-less streets, usually filled with people, had a very strange effect on me. Shop-fronts boarded up, restaurants closed and distance markers to their entrances fading, all I could here was the wind.

Empty streets are a lesson for you because an empty street whips your thoughts and makes you question your life, when you dive into new depths your mind wanders. The opportunities you missed, the streets you didn't walk, the people you didn't talk to and the dreams you didn't dream will be the fate of others, not yours.

The more time I spent in this emptiness, the more extraordinary my hometown started to look. I will never forget that sound, that sound of an empty wind.

For quite sometime, I had been trying to gain access into the Embera Chami indigenous tribe in Colombia. During Covid-19, it was impossible as their ancestral lands were off limits to almost everyone. Finally, after my wife told me of a friend who may just be able to help us, after a few months of planning, it finally happened. We traveled to to the beautiful town of Roldanillo, Valle Del Cauca. Our friend, Carlos Arturo Morales Jimenez and his beautiful family welcomed into their home. Carlos is a teacher by trade and a great human being with a vast knowledge of Colombia’s indigenous culture and the items on display at his home stands testament to that.

A few weeks before arriving at the home of the Morales family, I asked Carlos if the Embera would conduct a wedding ceremony for my wife (then girlfriend) and I and I was warmly surprised when the answer came back YES. My wife and I were taken to the Embera sacred place on their ancestral land followed by almost 200 of the tribes people and the ceremony went ahead. We were told that we were the only foreigners who have had such a ceremony and it was such a special moment for my wife and I. The wedding party took place straight after where we danced to indigenous music and shared a broth of Pork soup.

Before the colonisation of their territories, this tribe presented within its social dynamics, a strong relationship with the earth. The land was the basis of existence of the community. There was no conception of property or value of land and the different groups claimed the usufruct of the natural resources for the survival of the whole communities. The collective character of the land united the value of belonging to a community with the work it takes to support it.

The Embera Chamí People's close relationship with the land began to disintegrate with the beginning (of the process) of the Spanish conquest, which led to the forced abandonment of the lands with which they had created that relationship, relocating them to rainy jungle territories with a completely different climate, soil, and productivity from what they had always known.

Today, the Embera Chamí people continue to suffer from these changes with the overwhelming process of colonisation. The presence of armed groups has led to more forced displacement, for reasons such as homicide, massacres, threats and armed confrontations. This tribe is at risk of physical and cultural extinction. The Embera Chami Tribe today represents 2.1% of the indigenous population of Colombia.

The Embera retain much of their own thought, oral tradition, craft tradition and ritual celebration. The figure of Jaibaná stands out in their culture, and he serves as a traditional doctor who also exercises authority, social control and territorial management. In his ceremonies he uses drinks like pilde or borrachero to communicate with the spirits.

Text by Diana Marcela Garcia Bermudez.

As the jungle falls, we realize that, despite the attempts of the white man to destroy it, it is still impossible to divide, when talking about the Amazon, one should not only talk about the jungle, animals and plants, one should talk about its population, its cultures, its knowledge and its ancient cosmology.

To start this trip, it is necessary to first mentally locate yourself in the Amazon, and try to understand what it means to go geographically to a part of the largest tropical forest in the world, which is distributed among nine countries, of which Brazil and Peru have the largest extension, followed by Colombia, Bolivia, Venezuela, Ecuador, Guyana, Suriname and French Guiana.

To find the Matís, we left from Colombia, where 44.3% of the territory is the Amazon jungle, here is a city called Leticia, it is a commercial port, triple border between Brazil, Peru and Colombia, an amalgamation of ethnic groups, colors, smells and unique exotic flavors, some like: cupoazu, camu-camu, a fruit with five times more vitamin C than an orange, mojojoy or palm worm, pirarucu or arapaima, the largest fish in the Amazon River, just to name a few. . This city is one of the water gates into the depths of the tropical rainforest of any of these three countries.

Leaving the port of Leticia, it is three and a half hours navigating the majestic Amazon River or Solimões as it is known in the area, to reach one of its largest and most important tributaries in the area called: The Yavarí River, which exercises the natural border Between Brazil and Peru.

During the ride, you can see the riverside Amazon populations such as Atalaia do Norte, or Benjamin Constant, which still preserve the vestiges of what was the period of the great colonization and rubber exploitation, these combined with the most paradisiacal places and animal species of exotic beauty, infinite fauna and native flora everywhere.

We have arrived at a natural reserve located in the Yavarí River Valley, it is the second largest indigenous area in Brazil, declared so in the early 80's by FUNAI (National Indian Foundation). Brazilian government entity created with the aim of delimiting and protecting indigenous groups that were being displaced and threatened by economic interests of the moment and that still threaten them today.

The Matís share that territory with other tribes such as: The Kanamari, the Marubo, the Mayoruna, and the Korubo. FUNAI is prohibited from visiting these communities in their territories, after the 1983 encounter with loggers and rubber tappers in poor health, led to several epidemics that decimated the population, especially their caciques and those who possessed ancestral knowledge. which is transmitted orally in Pano language. After these events, the frightened and traumatized survivors abandoned their characteristic nomadic life in the jungle and regrouped on the banks of the Ituí River, ensuring their easy access to medicines to combat malaria or dysentery. Today they have had an increase in their population due to the protection of FUNAI and some families are returning to their territories.

They have a very rich culture and many beautiful ceremonies that we were able to take part in, such as the Mariwin ceremony, El Kambó, El Buchete and the preparation of Curare.

The Matís family, who agreed to receive us, camped near the reserve and at our first meeting they received us by painting us with Huito, a natural dye that is used as a repellent and as a sunscreen. The family is made up of chief Bina, his two wives (both sisters), her two daughters, her granddaughter, her sister-in-law and two of her daughters. To understand a deep and ancient society, the greatest number of learned paradigms must be left behind, for example, in the Matis ethnic group, if a woman is pregnant and gives birth to twins, the caciques choose one of the infants to be sacrificed, because it is believed that the dual spirit that inhabits all of us individually when two people are born in one birth, this spirit is divided between them like this: a good being and a bad being, then, to restore balance to the community, one of them it must cease to exist so that duality returns to that child who survives.

The Matis are known as the "Jaguar Tribe" not only live and share the territory with the majestic feline, but because they make facial modifications at different stages of their lives to symbolize different status and levels of maturity, both men and women. , inlays of palm thorns in the nose to simulate whiskers, tattoos on the face and modifications to the ears with wood and freshwater molluscs shells, among other modifications.

Knowledge is represented in the woman and they have the same value in the community as the man do, something to take into account is that the Matís are polygamous, this is how their social relationships are established, it is considered that in this way the millennial knowledge for the care of the land, the family, health is perpetuated, although it is not concentrated only in the For the indigenous women, knowledge is a whole, knowledge is in the children, in the caciques, the animals, the light, the earth, the stones, the sand, knowing is achieving the point of balance between the physical and the spiritual.

The Kambó Ceremony or poisonous frog (Phyllomedusa bicolor) which is searched for at night and involves the use of a toxin. Women are usually the ones who extract the poison, stressing the frog to release it through its skin, and without injuring the frog, they release it after drying the toxin on a piece of wood. To continue, the superficial layer of the skin is burned, whether it is a man or a woman who is going to perform the ceremony, then the outer layer of burned skin is removed and the frog toxin mixed with human saliva is applied to the wound with the purpose of activating it. Although not hallucinogenic, the physiological response is very intense and the Matis believe that the poison in frogs increases strength and stamina, making them better hunters. The Matís explained to us that there is a transfer of energy from whoever applies the toxin, in this case, typically an older woman, and whoever receives it is often someone younger.

The Mariwin ceremony is very colorful, the participants paint their bodies black, wearing only green leaves and red clay masks that the women design and bake in the jungle, one of the many skills they possess. The masked beings represent "ancestral spirits" and carry whips that they usually use to hit children and adolescents, an act that also carries that energy of the ancestors who want to remove laziness and disrespect from the body.

The daily life of the Matis consists of creating those utensils they need to survive, such as blowguns, which are beautiful works of art as well as being precision instruments. The Matis often decorate their blowpipes with mosaics made from pieces of turtle eggshells, resulting in beautiful and functional instruments. The blowpipe darts have tips with curare venom, which is a neurotoxin found in different plants. Knowing the environment plays a key role here, since they depend on the effect of curare to paralyze their prey. These indigenous peoples of the Amazon have developed a very impressive technology for hunting with a blowgun and are capable of hunting at distances of up to 40 meters, also impressive their ability to climb trees to reach those prey that do not fall immediately. We witnessed how one of the daughters of Bina.; Dani climbed a spider monkey with impressive speed and precision to ensure the family's food on that hunting day.

Animals hunted by the Matis include peccaries, tapirs, sloths, spider monkeys (known in the region as 'macaco preto', black monkey), woolly monkeys, dusky marmosets, white-lipped tamarins, howler monkeys, and alligators. We can also add some large birds, the crops are temporary and the basic products of these frictions are cassava, bananas, peach and corn; the consumption of this last crop is essentially ritual.

Protectors of nature, holders of universal knowledge that is maintained by the force that surrounds all peoples with the soul of the earth, now that the damage to these communities has been done, now that efforts have been made to compensate for the bad actions on them, it is now necessary to take the time and see, feel, listen, and experience a little from the perspective of those who are not the past but the future of us, constantly learning and unlearning. As many times as necessary.

It is incredible and truly fortunate to meet a community like the Matis, it makes us think of all the knowledge that has been lost and that which is still waiting, hidden in the heart of the Amazon, a place of vast wisdom, where the system of thought is concentrated. organizational and vision of so many indigenous groups and tribes, who despite their differences understand that thought, life support systems and the health of the planet, of ourselves, pass through their territories. Preserve them because it is life, if the jungle lives, we live, look for socio-cultural tools that allow us to achieve well-being as those complete ancestral societies did, and still do.