View allAll Photos Tagged Humankind
The Robin's red breast and habit of living close to humankind makes it one of our most familiar birds.
Robins are widely distributed in Britain & Ireland throughout the year, from Shetland to the Channel Islands, apart from on the highest mountain tops. Robin breeding numbers increased through the last part of the 20th century and have been fairly stable since, albeit with some fluctuations.
The Robin is both a resident and also a migrant visitor to Britain during the winter months, when birds from northern and eastern Europe help to swell numbers. During particularly cold weather this pugnacious little bird can be seen sharing bird tables with several other Robins, all of them trying to defend the food source they have found.
The interdependency of humankind, the relevance of relationship, the sacredness of creation is ancient, ancient wisdom. --Rebecca Adamson
"On ne voit bien qu'avec le coeur. L'essentiel est invisible pour les yeux", dans Le Petit Prince.
Eu não sou Miss, mas adoro O Pequeno Príncipe.
(não, eu não tenho vergonha)
“The Land of Eternal Night” -
Experience the downfall of humankind and the rise of the lords of the night.
In Nox Aeterna, vampire society has flourished and through impressive spellcraft they’ve even bent the sky to their rule guaranteeing that none need fear the rays of the sun ever again.
Atop the mountains sits one such stronghold, sprawling amongst the crags and peaks. Beneath it a village on the edge of a lake, steeped in tradition and protected as much by the denizens above as the forest surrounding it.
Nox Aeterna -
Sponsored by Quills & Curiosities
Region by Dacien & Marcel Blackwood
A Shopping Region
In the long history of humankind (and animal kind, too) those who learned to collaborate and improvise most effectively have prevailed.
It is not the strongest of the species that survives, nor the most intelligent that survives. It is the one that is the most adaptable to change.
Charles Darwin
One off scheme promoting BA Better World.
Flying is magic – one of humankind’s greatest achievements. It connects us with the rest of our world, brings loved ones closer together and opens our eyes to new experiences and cultures. It drives our economy, creates quality jobs and delivers aid when people need it most. But we recognise that flying comes at a cost to the environment and we need to take urgent action to tackle the impact it has on our planet. At British Airways, we’re on a journey to create a better, more sustainable future. We call it BA Better World.
It means we’re putting sustainability at the heart of our business. From creating a great place for people to work to reducing our emissions and waste and contributing to the communities we serve to build a thriving, resilient, responsible business.
Our actions will help make a more connected world for everyone to live in and we're excited to bring together our people, our customers and our partners to deliver what we believe will be our greatest achievement.
Welcome on board our most important journey yet.
A fun exercise in Macro photography! This tiny pencil sharpener inadvertently reminded me of the unity of humankind! We all hail from Africa, and here Africa and Latin America are joined rather intriguingly at the Equator! :-)
“The Land of Eternal Night” -
Experience the downfall of humankind and the rise of the lords of the night.
In Nox Aeterna, vampire society has flourished and through impressive spellcraft they’ve even bent the sky to their rule guaranteeing that none need fear the rays of the sun ever again.
Atop the mountains sits one such stronghold, sprawling amongst the crags and peaks. Beneath it a village on the edge of a lake, steeped in tradition and protected as much by the denizens above as the forest surrounding it.
Nox Aeterna -
Sponsored by Quills & Curiosities
Region by Dacien & Marcel Blackwood
A Shopping Region
The Robin's red breast and habit of living close to humankind makes it one of our most familiar birds.
Robins are widely distributed in Britain & Ireland throughout the year, from Shetland to the Channel Islands, apart from on the highest mountain tops. Robin breeding numbers increased through the last part of the 20th century and have been fairly stable since, albeit with some fluctuations.
The Robin is both a resident and also a migrant visitor to Britain during the winter months, when birds from northern and eastern Europe help to swell numbers. During particularly cold weather this pugnacious little bird can be seen sharing bird tables with several other Robins, all of them trying to defend the food source they have found.
“Curious” – A Morning Encounter in the Olive Grove - Some mornings begin not with words, but with eyes meeting in silence. This was one of them. “Curious – Eyes of the Wild”
Wildlife and nature have always captivated humankind. Perhaps it’s my background in journalism, but nature has gradually drawn me in with a similar pull — that of curiosity, patience, and quiet pursuit.
This morning, I decided to revisit a remarkable encounter I had in the olive groves near my home. It was around 07:00 when I set out — just a ten-minute drive, followed by a walk across freshly tilled earth, soft and uneven beneath my feet. The goal: to find “Curious,” the wild Anatolian squirrel I had met for the first time just days before.
Not far into the grove, I spotted a pale, slender wild rabbit who darted off the moment it sensed me — despite my silent steps. I wondered if I would be lucky enough to cross paths with Curious again. With that thought, I pressed on, determined yet calm.
As I neared the gnarled trunk of an ancient olive tree, nature fell silent. Only the faint calls of birds filled the air. Then suddenly, there he was — Curious. Tucked under a lower branch, his tail wrapped tightly, he stared at me intently, our eyes locking. I hadn't brought nuts this time. I wanted to see how he'd react to just my presence — without any incentives.
I stood still, watching from about two meters away. Curious vanished into his hollow, but I gently stepped closer. Moments later, he peeked out like someone watching from a window, eyes fixed on mine. Then, to my amazement, he climbed out and onto the olive bark, stretching in the morning light as if to put on a show.
I remained silent, steady. In a single leap, he landed on a trimmed branch stump and posed. With no monopod, I began to photograph him with my Nikon Z8, using the Teleconverter TC-14E II for the first time. Curious allowed me within just under 1 meters — a sign of growing trust. It felt like we had momentarily erased the boundary between wild and human.
Later, I followed him to a mulberry tree where, like a silkworm, he nibbled delicately on the fresh young leaves. I also witnessed him gnawing on the bark and twigs of the olive tree — behavior I had never documented before.
This morning was a gift — not only for the images captured, but for the silent conversation we shared. I’ve published six portraits of Curious on my Flickr page, each telling its own quiet story. I hope they resonate with others as deeply as the experience touched me.
Wishing you a beautiful day,
Anatolian Squirrel (Sciurus anomalus) – Distribution and Details in Turkey
The Anatolian squirrel (Sciurus anomalus), also known as the Caucasian squirrel or Persian squirrel, is a tree squirrel species native to parts of the Middle East. It is the only native squirrel species in Turkey and plays an important ecological role in forested habitats.
Distribution in Turkey
The Anatolian squirrel is widely distributed throughout much of western, central, and southern Turkey, particularly in the following regions:
Aegean Region: Olive groves, oak woodlands, and fig orchards (like those in Pelitköy) provide suitable habitat.
Marmara Region: Thrace and surrounding mixed forests.
Central Anatolia: Especially in forested and steppe transition zones.
Mediterranean Region: Taurus Mountains and surrounding coastal forests.
Eastern Black Sea foothills: Patchy populations, typically in deciduous and mixed forests.
They prefer forests with oak, pine, walnut, almond, fig, and mulberry trees — and are commonly spotted in traditional olive groves, especially where some natural tree cover is retained.
Habitat & Behavior
Arboreal (tree-dwelling), diurnal (active by day).
Solitary and territorial, though tolerant of other squirrels in rich feeding areas.
Nests in tree hollows or builds leaf nests high in the canopy.
Feeds on a variety of nuts, seeds, fruits, and tree buds, including figs, almonds, acorns, and mulberries.
In cultivated landscapes like olive groves, they adapt well if large trees are present. The presence of fig and mulberry trees near human settlements helps maintain stable populations.
Conservation Status & Threats
Currently classified as Least Concern (LC) on the IUCN Red List.
However, local population declines have been observed due to:
Habitat fragmentation (especially loss of old trees and tree hollows),
Agricultural expansion, and
Climate change impacts, particularly in southern and drier regions.
Monitoring efforts in Turkey are still limited, and there's a growing call among researchers and nature photographers for increased ecological surveys and community awareness programs.
Curiosity
The Anatolian squirrel has adapted well to traditional Turkish agroforestry landscapes. In mythology and folklore, squirrels are sometimes seen as guardians of trees, and this species continues to serve that symbolic role in Anatolia.
I've captured some unforgettable moments with my camera, and I hope you feel the same joy viewing these images as I did while shooting them.
Thank you so much for visiting my gallery, whether you leave a comment, add it to your favorites, or simply take a moment to look around. Your support means a lot to me, and I wish you good luck and beautiful light in all your endeavors.
© All rights belong to R.Ertuğ. Please refrain from using these images without my express written permission. If you are interested in purchasing or using them, feel free to contact me via Flickr mail.
Lens - hand held or Monopod and definitely SPORT VR on. Aperture is f5.6 full length.. All my images have been converted from RAW to JPEG.
I started using Nikon Cross-Body Strap or Monopod on long walks. Here is my Carbon Monopod details : Gitzo GM2542 Series 2 4S Carbon Monopod - Really Right Stuff MH-01 Monopod Head with Standard Lever - Really Right Stuff LCF-11 Replacement Foot for Nikon AF-S 500mm /5.6E PF Lense -
Your comments and criticism are very valuable.
Thanks for taking the time to stop by and explore :)
humankind and nature living and working together as one.
far better on black.
i loved my day with rachel :)
The rhinoceros hornbill (Buceros rhinoceros) is one of the largest hornbills, adults being approximately the size of a swan, 91–122 cm (36–48 in) long and weighing 2–3 kg (4.4–6.6 lb). In captivity it can live for up to 90 years. It is found in lowland and montane, tropical and subtropical climates and in mountain rain forests up to 1,400 metres altitude in Borneo, Sumatra, Java, the Malay Peninsula, Singapore, and southern Thailand.
The rhinoceros hornbill is the state bird of the Malaysian state of Sarawak and the country's National Bird. Some Dayak people, especially the Ibanic groups, believe it to be the chief of worldly birds or the supreme worldly bird, and its statue is used to welcome the god of the augural birds, Sengalang Burong, to the feasts and celebrations of humankind. Contrary to some misunderstandings, the rhinoceros hornbill does not represent their war god, Sengalang Burong, who is represented in this world by the brahminy kite
“Curious” – A Morning Encounter in the Olive Grove - Some mornings begin not with words, but with eyes meeting in silence. This was one of them. “Curious – Eyes of the Wild”
Wildlife and nature have always captivated humankind. Perhaps it’s my background in journalism, but nature has gradually drawn me in with a similar pull — that of curiosity, patience, and quiet pursuit.
This morning, I decided to revisit a remarkable encounter I had in the olive groves near my home. It was around 07:00 when I set out — just a ten-minute drive, followed by a walk across freshly tilled earth, soft and uneven beneath my feet. The goal: to find “Curious,” the wild Anatolian squirrel I had met for the first time just days before.
Not far into the grove, I spotted a pale, slender wild rabbit who darted off the moment it sensed me — despite my silent steps. I wondered if I would be lucky enough to cross paths with Curious again. With that thought, I pressed on, determined yet calm.
As I neared the gnarled trunk of an ancient olive tree, nature fell silent. Only the faint calls of birds filled the air. Then suddenly, there he was — Curious. Tucked under a lower branch, his tail wrapped tightly, he stared at me intently, our eyes locking. I hadn't brought nuts this time. I wanted to see how he'd react to just my presence — without any incentives.
I stood still, watching from about two meters away. Curious vanished into his hollow, but I gently stepped closer. Moments later, he peeked out like someone watching from a window, eyes fixed on mine. Then, to my amazement, he climbed out and onto the olive bark, stretching in the morning light as if to put on a show.
I remained silent, steady. In a single leap, he landed on a trimmed branch stump and posed. With no monopod, I began to photograph him with my Nikon Z8, using the Teleconverter TC-14E II for the first time. Curious allowed me within just under 1 meters — a sign of growing trust. It felt like we had momentarily erased the boundary between wild and human.
Later, I followed him to a mulberry tree where, like a silkworm, he nibbled delicately on the fresh young leaves. I also witnessed him gnawing on the bark and twigs of the olive tree — behavior I had never documented before.
This morning was a gift — not only for the images captured, but for the silent conversation we shared. I’ve published six portraits of Curious on my Flickr page, each telling its own quiet story. I hope they resonate with others as deeply as the experience touched me.
Wishing you a beautiful day,
Anatolian Squirrel (Sciurus anomalus) – Distribution and Details in Turkey
The Anatolian squirrel (Sciurus anomalus), also known as the Caucasian squirrel or Persian squirrel, is a tree squirrel species native to parts of the Middle East. It is the only native squirrel species in Turkey and plays an important ecological role in forested habitats.
Distribution in Turkey
The Anatolian squirrel is widely distributed throughout much of western, central, and southern Turkey, particularly in the following regions:
Aegean Region: Olive groves, oak woodlands, and fig orchards (like those in Pelitköy) provide suitable habitat.
Marmara Region: Thrace and surrounding mixed forests.
Central Anatolia: Especially in forested and steppe transition zones.
Mediterranean Region: Taurus Mountains and surrounding coastal forests.
Eastern Black Sea foothills: Patchy populations, typically in deciduous and mixed forests.
They prefer forests with oak, pine, walnut, almond, fig, and mulberry trees — and are commonly spotted in traditional olive groves, especially where some natural tree cover is retained.
Habitat & Behavior
Arboreal (tree-dwelling), diurnal (active by day).
Solitary and territorial, though tolerant of other squirrels in rich feeding areas.
Nests in tree hollows or builds leaf nests high in the canopy.
Feeds on a variety of nuts, seeds, fruits, and tree buds, including figs, almonds, acorns, and mulberries.
In cultivated landscapes like olive groves, they adapt well if large trees are present. The presence of fig and mulberry trees near human settlements helps maintain stable populations.
Conservation Status & Threats
Currently classified as Least Concern (LC) on the IUCN Red List.
However, local population declines have been observed due to:
Habitat fragmentation (especially loss of old trees and tree hollows),
Agricultural expansion, and
Climate change impacts, particularly in southern and drier regions.
Monitoring efforts in Turkey are still limited, and there's a growing call among researchers and nature photographers for increased ecological surveys and community awareness programs.
Curiosity
The Anatolian squirrel has adapted well to traditional Turkish agroforestry landscapes. In mythology and folklore, squirrels are sometimes seen as guardians of trees, and this species continues to serve that symbolic role in Anatolia.
I've captured some unforgettable moments with my camera, and I hope you feel the same joy viewing these images as I did while shooting them.
Thank you so much for visiting my gallery, whether you leave a comment, add it to your favorites, or simply take a moment to look around. Your support means a lot to me, and I wish you good luck and beautiful light in all your endeavors.
© All rights belong to R.Ertuğ. Please refrain from using these images without my express written permission. If you are interested in purchasing or using them, feel free to contact me via Flickr mail.
Lens - hand held or Monopod and definitely SPORT VR on. Aperture is f5.6 full length.. All my images have been converted from RAW to JPEG.
I started using Nikon Cross-Body Strap or Monopod on long walks. Here is my Carbon Monopod details : Gitzo GM2542 Series 2 4S Carbon Monopod - Really Right Stuff MH-01 Monopod Head with Standard Lever - Really Right Stuff LCF-11 Replacement Foot for Nikon AF-S 500mm /5.6E PF Lense -
Your comments and criticism are very valuable.
Thanks for taking the time to stop by and explore :)
Portrait of a child (South Sudan).
This image is one of over 200 large-format photos featured in the HUMANKIND limited-edition book:
Children in South Sudan grow up in one of the most difficult environments in the world. Malnutrition is a constant threat, with around 2.3 million children under five acutely affected, many facing long-term consequences such as stunted growth. Health services are extremely limited, exposing children to preventable diseases like malaria, diarrhoea and pneumonia, and mortality rates remain among the highest globally. More than 2.8 million are out of school, one of the largest figures worldwide. Families often lack safe water, sanitation and basic healthcare, making survival a daily struggle and increasing risks. Infant and maternal mortality remain alarmingly high, showing the scale of the crisis that burdens the youngest generation.
Website: robertopazziphoto.com
Instagram: www.instagram.com/roberto_pazzi_photo
Dancer of the Tshechu during the performance (Bhutan).
This image is one of over 200 large-format photos featured in the HUMANKIND, premium, limited-edition, museum-quality standard book.
Available here: robertopazziphoto.com/#book
Bhutan, the land of the Thunder Dragon, is known for its rich cultural heritage and deeply rooted Buddhist traditions.
Among the many religious festivals celebrated in this Himalayan kingdom, Tshechu stands out as the most important and vibrant of them all.
Also known as the Mask Dance Festival, Tshechu is a time of spiritual devotion, cultural celebration, and social gathering for the Bhutanese people.
The dancer could be performed by both monks and laymen.
A Tshechu (literally "day ten") is held once a year in each district or dzongkhag of Bhutan on the tenth day of a month of the lunar Tibetan calendar. The month depends on the place.
They are large social gatherings, which perform the function of social bonding among people of remote and spread-out villages.
The focal point of the tshechus are costumed masked dances (Cham dances).
Website: robertopazziphoto.com
Instagram: www.instagram.com/roberto_pazzi_photo
Group of Chimbu Skeleton tribesmen (Papua New Guinea).
HUMANKIND, my premium, limited-edition, museum-quality standard book featuring over 200 large-format photos is available here: robertopazziphoto.com/#book
The Chimbu Skeleton people, an ethnic and linguistic group numbering about 180,000, first made contact with the western world in 1934.
Their origins can be traced back to an intriguing legend born after a significant number of hunters ventured into the mountains but failed to return. Determined to uncover the truth, a brave group of warriors embarked on an expedition to explore the mountains and stumbled upon a cave. Inside, they discovered an abundance of human skeletons and a colossal monster.
To deceive the creature, they decided to paint their bodies with skeleton bones made of black and white clay, recreating the appearance of the fallen hunters and blending the painted bones with the actual ones. The ruse succeeded, and as the monster slumbered, the warriors stealthily made their way back to the safety of their village.
Nowadays the Chimbu Skeleton paint themselves only during celebrative traditions.
Website: robertopazziphoto.com/
Instagram: instagram.com/roberto_pazzi_photo
A group of Tanala people gathered in the village hall hut (Madagascar).
HUMANKIND, my premium, limited-edition, museum-quality standard book featuring over 200 large-format photos is available here:
The Tanala are an ethnic group from the forested southeastern region of Madagascar.
Their name means people of the forest, reflecting their strong connection to the dense and often mountainous landscapes where their villages are located.
Their society is organized through the male lineage, and community life centers on extended families and a communal house called the tranobe.
They speak a Malagasy dialect known as Tanala. Their livelihood traditionally depends on the forest through hunting, woodcraft and the gathering of honey, plants and other natural resources.
They also practice agriculture, especially rice cultivation, and in recent times have grown crops such as coffee and maize.
Their spiritual life is rooted in animism and ancestor veneration.
They believe spirits inhabit the natural world and follow rituals and taboos to maintain balance within the community.
One of their notable traditions is the ceremony of turning the bones, which honors deceased ancestors.
Historically the Tanala resisted external domination, including conflicts with the Merina kingdom in the nineteenth century.
Their remote territory helped preserve their customs.
Today many still live in isolated areas with limited infrastructure, yet their cultural identity and deep knowledge of the forest remain strong.
Website: robertopazziphoto.com/
Instagram: instagram.com/roberto_pazzi_photo
Mundari tribesman (South Sudan) during the traditional call used in the evening to summon the cattle back to the resting area.
HUMANKIND, my premium, limited-edition, museum-quality standard book featuring over 200 large-format photos is available here:
www.robertopazziphoto.com/#book
The Mundari are cattle herders who live in symbiosis with their Ankole Watusi cattle, characterized by their large horns. In a cattle camp, everyone plays their role. The men lead the cows into the fields during the day. The cattle disperse from the banks of the White Nile river into the long grasses of the alluvial floodplain and they return at dusk instinctively before the sunset, when the dust lift by the herd and the smoke of the fires intermingle to create an evocative atmosphere. The evening call helps guide the herd instinctively toward the camp, reinforcing the bond between the animals and their keepers.
Website: www.robertopazziphoto.com
Instagram: www.instagram.com/roberto_pazzi_photo
Portrait of Chimbu Skeleton tribesman (Papua New Guinea).
HUMANKIND, my premium, limited-edition, museum-quality standard book featuring over 200 large-format photos is available here: robertopazziphoto.com/#book
The Chimbu Skeleton people, an ethnic and linguistic group numbering about 180,000, first made contact with the western world in 1934. Their origins can be traced back to an intriguing legend born after a significant number of hunters ventured into the mountains but failed to return. Determined to uncover the truth, a brave group of warriors embarked on an expedition to explore the mountains and stumbled upon a cave. Inside, they discovered an abundance of human skeletons and a colossal monster. To deceive the creature, they decided to paint their bodies with skeleton bones made of black and white clay, recreating the appearance of the fallen hunters and blending the painted bones with the actual ones. The ruse succeeded, and as the monster slumbered, the warriors stealthily made their way back to the safety of their village. Nowadays the Chimbu Skeleton paint themselves only during celebrative traditions.
Website: robertopazziphoto.com/
Instagram: instagram.com/roberto_pazzi_photo
A group of people waiting for the distribution of food and water (South Sudan).
HUMANKIND, my premium, limited-edition, museum-quality standard book featuring 200+ large-format photos: robertopazziphoto.com/＃book
In South Sudan, food and water shortages are widespread, especially in rural and conflict-affected areas.
The civil war, which began in 2013, has destroyed farmlands and disrupted infrastructure, making it hard for many tribes to access basic resources.
Droughts and floods further complicate farming, and malnutrition, particularly among children, is common.
Humanitarian organizations like the World Food Programme provide food aid, often through rationing systems that distribute grains, pulses, and oil to vulnerable communities. These rations are intended to support as many people as possible, but they often do not meet everyone's needs due to logistical challenges and security issues that can delay aid.
While food aid is essential, it is not a long-term solution. To truly address the crisis, efforts are needed to improve agriculture, water access, and infrastructure, as well as resolve the conflict that underlies much of the instability.
Website: robertopazziphoto.com
Instagram: instagram.com/roberto_pazzi_photo
Daily life scenes along the Avenue of the Baobabs (Madagascar).
HUMANKIND, my premium, limited-edition, museum-quality standard book featuring over 200 large-format photos is available here:
The Avenue of the Baobabs is one of Madagascar’s most iconic landscapes. Located on the west coast, this dirt road is flanked by centuries-old Grandidier’s baobabs, some reaching up to 30 meters in height.
These majestic trees are endemic to Madagascar and can live for over a thousand years.
This striking avenue is part of Madagascar’s Route Nationale 8 (RN 8), a national road and despite its unpaved and rugged condition, it serves as a vital transportation artery in the region.
The road sees a diverse mix of traffic, from large transport trucks to traditional wooden carts drawn by zebu, the local humped cattle.
This blend of modern and traditional vehicles adds to the unique atmosphere of the avenue, where the ancient baobabs silently witness the daily rhythms of Malagasy life.
Website: robertopazziphoto.com/
Instagram: instagram.com/roberto_pazzi_photo
Portrait of a Dani tribesman (West Papua).
This image is one of over 200 large-format photos featured in the HUMANKIND limited-edition book: robertopazziphoto.com/#book
The Dani are an ethnic group mainly inhabiting the Baliem valley in the central highlands of West Papua (the Indonesian province of New Guinea).
Found only in 1938 by the American aviator and explorer Richard Archbold, they remained until then technically still in the stone age.
This discovery is still one of the last contact in the history of the planet between the Western civilization and another unknown and independently evolved.
Their horticulture advanced technique suggests a long stay in the valley while other hypothesis suggest that the transition from hunting and gathering to the cultivation age have taken place in the last two centuries.
The basis of their diet is made up of sweet potato. Pig breeding is very widespread but its meat is consumed infrequently and mainly during very important ceremonies. Hunting is little practiced.
Dani men wear a penis sheath called "koteka" obtained by emptying and drying a pumpkin.
During the ceremonies or in war it is customary to adorn the body with colourful feathers, fur hats and bracelets.
The women wear short skirts made of vegetable fiber and they often use one or more nets spread around the head and ornaments hanging to the neck as a protection from the spirits.
There are only few working tools used by Dani and all of them are built using stone, bone and bamboo.
The introduction of the metal, due to the influence of the West, took place only a few decades ago.
The weapons used by Dani are spears, bows and arrows.
Dani family is usually made up of a man with one or two wives and children. Polygamy is permitted but in general it is also limited due to the high cost of weddings.
Particular importance is attributed to the spirits of the dead, able according to their beliefs to attack the living individuals.
To date, they surveyed just over 300 Dani tribe, including some made by now by a few individuals.
Website: robertopazziphoto.com
Instagram: Roberto_Pazzi_Photography
Portrait of a Jie girl (South Sudan).
HUMANKIND, my premium, limited-edition, museum-quality standard book featuring over 200 large-format photos is available here: www.robertopazziphoto.com/#book
The Jie (or Jiye) are an ethnic group residing in the Eastern Equatoria.
They speak a dialect of the Toposa language and are primarily agro-pastoralists, combining cattle herding with agriculture.
For them, dance holds cultural significance, reflecting their pastoral lifestyle and community values. Traditional dances serve as a means of communication, storytelling, and celebration.
Through their dances, the Jie express communal unity, celebrate significant life events, and reinforce social bonds within their community.
These performances are not only artistic expressions but also vital components of their cultural heritage, ensuring the transmission of traditions and values across generations.
Website: www.robertopazziphoto.com/
Instagram: www.instagram.com/roberto_pazzi_photo/
Portrait of a stevedor unloading coal (India).
This image is one of over 200 large-format photos featured in the HUMANKIND, premium, limited-edition, museum-quality standard book.
Available here: robertopazziphoto.com/#book
Stevedoring is an occupation which involves loading and unloading of cargo on trucks, trains, ships or planes.
People working in the stevedoring profession do not need high education.
In India, this activity is carried out almost in all cases by hand and without the help of any machinery, therefore stevedores need to be strong and fit.
The average pay for a stevedore is around INR 300 an hour (about USD 3.5 at the time of writing), yet their role remains key to moving millions of tonnes of cargo traded all around the country.
Website: robertopazziphoto.com
Instagram: www.instagram.com/roberto_pazzi_photo
.Echo responded “who’s there” and that went on for some time until Echo decided to show herself. She tried to embrace the boy who stepped away from Echo. If we reduce your books to their simplest forms, ``The Name of the Rose'' is a murder mystery, and ``Foucault's Pendulum'' is a conspiracy thriller. What is ``The Island of the Day Before?''All three are philosophical novels. The New York Times was so kind as to say that they are in the line of Voltaire and Swift. But there is a difference - the first two novels are novels about culture. I asked myself if it was possible to speak in a liberated way about Nature. That's where I got the idea of an island, an island in the Pacific, untouched by human hands. It was interesting that in the case of my character arriving there for the first time - not only for himself, but for all humankind - and watching the things that no human eye had seen before, he didn't have names for them. I was excited about telling the story through metaphor, instead of using the names. From my semiotic point of view, it was an interesting experience.
Are there ideas as dangerous to our modern worldview as an Aristotelian treatise on laughter would have been perceived in 1327? A. Even our times have been full of dictatorships that have burned books. What does it mean, the Salman Rushdie persecution, if not to try to destroy a book? We are always trying to destroy something. Even today we have this continual struggle between people that believe certain texts are dangerous and must be eliminated. So my story is not so outdated, even though it takes place in the Middle Ages. We are not better. Even here, people are discussing whether it is advisable or not to allow certain kinds of information on the Internet. Is it really permissible to allow people to teach people how to poison your mother, or make a bomb, through the Internet? We are always concerned that there are fearful texts. Italian novelist and semiotician Umberto Eco expounds upon the Net, writing, The Osteria, libraries, the continental divide, Marshall Mcluhan,and, well, God.
www.umbertoeco.com/en/theodore-beale.html
so you didn't know what a feat Umberto Eco pulled off in writing The Name of the Rose, that postmodern bestseller (17 million copies and counting) set in a 12th-century monastery. You didn't know that Eco wrote the novel while holding down a day job as a university professor - following student theses, writing academic texts, attending any number of international conferences, and penning a column for Italy's weekly newsmagazine L'Espresso. Or that the portly 65-year-old semiotician is also a literary critic, a satirist, and a political pundit.But you did know - didn't you? - that Eco was the guy behind that unforgettable Mac versus DOS metaphor. That in one of his weekly columns he first mused upon the "software schism" dividing users of Macintosh and DOS operating systems. Mac, he posited, is Catholic, with "sumptuous icons" and the promise of offering everybody the chance to reach the Kingdom of Heaven ("or at least the moment when your document is printed") by following a series of easy steps. DOS, on the other hand, is Protestant: "it allows free interpretation of scripture, demands difficult personal decisions ... and takes for granted that not all can reach salvation." Following this logic, Windows becomes "an Anglican-style schism - big ceremonies in the cathedral, but with the possibility of going back secretly to DOS in order to modify just about anything you like." (Asked to embellish the metaphor, Eco calls Windows 95 "pure unadulterated Catholicism. Already Windows 3.1 was more than Anglican - it was Anglo-Catholic, keeping a foot in both camps. But Windows 95 goes all the way: six Hail Marys and how about a little something for the Mother Church in Seattle.Eco first rose to fame in Italy as a parodist in the early '60s. Like all the best satirists, he oscillates between exasperation at the depths of human dumbness, and the benign indulgence of a grandfather. Don't let that grandfatherly look fool you, though. Eco was taking apart striptease and TV anchormen back in the late '50s, before anyone had even heard of Roland Barthes, and way before taking modern culture seriously (deconstructing The Simpsons, psychoanalyzing Tintin) became everybody's favorite pomo sport. Then there's his idea that any text is created as much by the reader as by the author, a dogma that invaded the lit crit departments of American universities in the mid-'70s and that underlies thinking about text in cyberspace and who it belongs to. Eco, mind you, got his flag in first, with his 1962 manifesto Opera aperta (The Open Work).Eco continues to wrap his intellect around the information revolution, but he's turning his attention from the spirit of software to technology's political implications. Specifically, he has thrown his weight behind something called Multimedia Arcade. The project may sound like a CD-ROM game publisher with an imagination deficit, but Eco wants the Arcade to change Society as We Know It. The center will feature a public multimedia library, computer training center, and Net access - all under the tutelage of the Bologna Town Council. There, for a token fee, local citizens can go to Net surf, send email, learn new programs, and use search engines - or simply hang out in the cybercafé. Set to open in late 1997, Multimedia Arcade will offer around 50 state-of-the-art terminals linked together in a local network with a fast Net connection.It will feature a large multimedia, software, and print library, as well as a staff of teachers, technicians, and librarians.
www.umbertoeco.com/en/harcourt.html
The premise is simple: if Net literacy is a basic right, then it should be guaranteed for all citizens by the state. We don't rely on the free market to teach our children to read, so why should we rely on it to teach our children to Net surf? Eco sees the Bologna center as the pilot for a nationwide and - why not? - even worldwide chain of high tech public libraries. Remember, this is a man with that old-fashioned European humanist faith in the library as a model of good society and spiritual regeneration - a man who once went so far as to declare that "libraries can take the place of God."Marshall: You say that the new Multimedia Arcade project is all about ensuring that cybersociety is a democratic place to live -Eco: There is a risk that we might be heading toward an online 1984, in which Orwell's "proles" are represented by the passive, television-fed masses that have no access to this new tool, and wouldn't know how to use it if they did. Above them, of course, there'll be a petite bourgeoisie of passive users - office workers, airline clerks. And finally we'll see the masters of the game, the nomenklatura - in the Soviet sense of the term. This has nothing to do with class in the traditional, Marxist sense - the nomenklatura are just as likely to be inner-city hackers as rich executives. But they will have one thing in common: the knowledge that brings control. We have to create a nomenklatura of the masses. We know that state-of-the art modems, an ISDN connection, and up-to-date hardware are beyond the means of most potential users - especially when you need to upgrade every six months. So let's give people access free, or at least for the price of the necessary phone connection.Why not just leave the democratization of the Net to the market - I mean, to the falling prices ushered in by robust competition?Look at it this way: when Benz and others invented the automobile, they had no idea that one day the mass market would be opened up by Henry Ford's Model T - that came only 40 years later. So how do you persuade people to start using a means of transport that was beyond the means of all but the very rich? Easy: you rent by the minute, with a driver, and you call the result a taxi. It was this which gave people access to the new technology, but it was also this which allowed the industry to expand to the point where the Model T Ford was conceivable. In Italy, the Net marketplace is still tiny: there are only around 300,000 regular users, which is peanuts in this game. But if you have a network of municipal access points - each of which has a commitment to provide the most powerful, up-to-date systems for its users - then you're talking about a respectable turnover, which can be ploughed back into giving the masses Model T hardware, connections, and bandwidth.
Do you seriously believe that mechanics and housewives are going to pour into Multimedia Arcade?No, not straight away. When Gutenberg invented his printing press, the working classes did not immediately sign up for copies of the 42-Line Bible; but they were reading it a century later. And don't forget Luther. Despite widespread illiteracy, his translation of the New Testament circulated through all sections of 16th-century German society. What we need is a Luther of the Net.
But what's so special about Multimedia Arcade? Isn't it just a state-run cybercafé?You don't want to turn the whole thing into the waiting room of an Italian government ministry, that's for sure. But we have the advantage here of being in a Mediterranean culture. The Anglo-Saxon cybercafé is a peep-show experience because the Anglo-Saxon bar is a place where people go to nurse their own solitude in the company of others. In New York, you might say "Hi - lovely day!" to the person on the next barstool - but then you go back to brooding over the woman who just left you. The model for Multimedia Arcade, on the other hand, is that of the Mediterranean osteria. This should be reflected by the structure of the place - it would be nice to have a giant communal screen, for example, where the individual navigators could post interesting sites that they've just discovered.I don't see the point of having 80 million people online if all they are doing in the end is talking to ghosts in the suburbs. This will be one of the main functions of Multimedia Arcade: to get people out of the house and - why not? - even into each other's arms. Perhaps we could call it "Plug 'n' Fuck" instead of Multimedia Arcade.Doesn't this communal vision violate the one user, one computer principle?I'm a user and I own eight computers. So you see that there are exceptions to the rule. In Leonardo's day, remember, the rule was one user, one painting. Ditto when the first gramophones were produced. Are we short of communal opportunities to look at paintings today, or to listen to recorded music? Give it time.Whatever side they take in the various computer culture debates, most Americans would agree that the modem is a point of entry into a new phase of civilization. Europeans seem to see it more as a desirable household appliance, on a level with the dishwasher or the electric razor. There seems to be an "enthusiasm gap" between the two continents. Who's right on this one - are Americans doing their usual thing of assuming everyone plays baseball, or are Europeans being so cool and ironic that they're going to end up missing out on the Net phenomenon?The same thing happened with television, which reached a critical mass in the States a good few years before it took off over here. What's more interesting is the fact that the triumph of American culture and American modes of production in films and television - the Disney factor that annoys the French so much - is not going to happen with the Net.Up to a year ago, there were very few non-English sites. Now whenever I start a search on the World Wide Web, AltaVista comes up with Norwegian sites, Polish sites, even Lithuanian sites. And this is going to have a curious effect. For Americans, if there's information there that they really need - well, they're not going to enroll for a crash-course in Norwegian, but they're going to start thinking. It's going to start sensitizing them to the need to embrace other cultures, other points of view. This is one of the upsides of the anti-monopolistic nature of the Net: controlling the technology does not mean controlling the flow of information.
As for the "enthusiasm gap" - I'm not even sure there is one. But there is plenty of criticism and irony and disillusionment in the States that the media has simply decided not to pick up on. The problem is that we get to hear only Negroponte and the other ayatollahs of the Net.You publicly supported Italy's new center-left coalition government when it was campaigning for election in April 1996. After the victory, it was rumored in the Italian press that your payoff was the new post of Minister of Culture - but you turned down the job before it was even offered. Why?Because before you start talking about a Minister of Culture you have to decide what you mean by "culture." If it refers to the aesthetic products of the past - beautiful paintings, old buildings, medieval manuscripts - then I'm all in favor of state protection; but that job is already taken care of by the Heritage Ministry. So that leaves "culture" in the sense of ongoing creative work - and I'm afraid that I can't support a body that attempts to encourage and subsidize this. Creativity can only be anarchic, capitalist, Darwinian.In 1967 you wrote an influential essay called "Towards a Semiological Guerrilla Warfare" in which you argued that the important objective for any committed cultural guerrilla was not the TV studio, but the armchairs of the people watching. In other words: if you can give people tools that help them to criticize the messages they are receiving, these messages lose their potency as subliminal political levers.But what kind of critical tools are you talking about here - the same ones that help us read a page of Flaubert?We're talking about a range of simple skills. After years of practice,I can walk into a bookstore and understand its layout in a few seconds. I can glance at the spine of a book and make a good guess at its content from a number of signs. If I see the words Harvard University Press, I know it's probably not going to be a cheap romance. I go onto the Net and I don't have those skills.And you've got the added problem that you've just walked into a bookshop where all the books are lying in heaps on the floor.Exactly. So how do I make sense of the mess? I try to learn some basic labels. But there are problems here too: if I click on a URL that ends with .indiana.edu I think, Ah - this must have something to do with the University of Indiana. Like hell it does: the signpost is deceptive, since there are people using that domain to post all kinds of stuff, most of which has little or nothing to do with education. You have to grope your way through the signs. You have to recycle the semiological skills that allow you to distinguish a pastoral poem from a satirical skit, and apply them to the problem, for example, of weeding out the serious philosophical sites from the lunatic ravings.I was looking through neo-Nazi sites the other day. If you just rely on search-engine logic, you might jump to the conclusion that the most fascist site of the lot is the one in which the word Nazi scores highest. But in fact this turns out to belong to an antifascist watchdog group.You can learn these skills by trial and error, or you can ask other Net users for advice online. But the quickest and most effective method is to be in a place surrounded by other people, each with different levels of competence, each with different online experiences which they can pool. It's like the freshman who turns up on day one. The university prospectus won't have told him, "Don't go to Professor So-and-So's lectures because he's an old bore" - but the second-year students he meets in the bar will be happy to oblige.Modernism seems to have ground to a halt - in the novel at least. Are people getting their experimental kicks from other sources, such as the Net? Maybe if Joyce had been able to surf the Web he would have written Gone with the Wind rather than Finnegans Wake?No - I see it the other way round. If Margaret Mitchell had been able to surf the Web, she would probably have written Finnegans Wake. And in any case, Joyce was always online. He never came off.But hasn't the experience of writing changed in the age of hypertext? Do you agree with Michael Joyce when he says that authorship is becoming "a sort of jazzlike unending story"?Not really. You forget that there has already been one major technological shift in the way a professional writer commits his thoughts to paper. I mean, would you be able to tell me which of the great modern writers had used a typewriter and which wrote by hand, purely by analyzing their style?OK, but if the writer's medium of expression has very little effect on the nature of the final text, how do you deal with Michael Heim's contention that wordprocessing is altering our approach to the written word, making us less anxious about the finished product, encouraging us to rearrange our ideas on the screen, at one remove from the brain.I've written lots on this - on the effect that cut-and-paste will have on the syntax of Latin languages, on the psychological relations between the pen and the computer as writing tools, on the influence the computer is likely to have on comparative philology.Well, if you were to use a computer to generate your next novel, how would you go about it?
The best way to answer that is to quote from an essay I wrote recently for the anthology Come si scrive un romanzo (How to write a novel), published by Bompiani:"I would scan into the computer around a hundred novels, as many scientific texts, the Bible, the Koran, a few telephone directories (great for names). Say around a hundred, a hundred and twenty thousand pages. Then I'd use a simple, random program to mix them all up, and make a few changes - such as taking all the A's out. That way I'd have a novel which was also a lipogram. Next step would be to print it all out and read it through carefully a few times, underlining the important passages. Then I'd load it all onto a truck and take it to the nearest incinerator. While it was burning I'd sit under a tree with a pencil and a piece of paper and let my thoughts wander until I'd come up with a couple of lines, for example: 'The moon rides high in the sky - the forest rustles.'"At first, of course, it wouldn't be a novel so much as a haiku. But that doesn't matter. The important thing is to make a start.What's your take on Marshall McLuhan? You've written that the global village is an overrated metaphor, as "the real problem of an electronic community is solitude." Do you feel that McLuhan's philosophy is too lightweight to justify the cult that has been dedicated to him?McLuhan wasn't a philosopher - he was a sociologist with a flair for trend-spotting. If he were alive today he would probably be writing books contradicting what he said 30 or 40 years ago. As it was, he came up with the global village prophecy, which has turned out to be at least partly true, the "end of the book" prophecy, which has turned out to be totally false, and a great slogan - "The medium is the message" - which works a lot better for television than it does for the Internet.OK, maybe at the beginning you play around, you use your search engine to look for "shit" and then for "Aquinas" and then for "shit AND Aquinas," and in that case the medium certainly is the message. But when you start to use the Net seriously, it does not reduce everything to the fact of its own existence, as television tends to. There is an objective difference between downloading the works of Chaucer and goggling at the Playmate of the Month.It comes down to a question of attention: it's difficult to use the Net distractedly, unlike the television or the radio. I can zap among Web sites, but I'm not going to do it as casually as I do with the television, simply because it takes a lot longer to get back to where I was before, and I'm paying for the delay.In your closing address to a recent symposium on the future of the book, you pointed out that McLuhan's "end of the Gutenberg galaxy" is a restatement of the doom-laden prophecy in Victor Hugo's The Hunchback of Notre Dame, when, comparing a book to his beloved cathedral, Frollo says, "Ceci tuera cela" - this will kill that, the book will kill the cathedral, the alphabet will kill the icon. Did it?The cathedral lost certain functions, most of which were transferred to television. But it has taken on others. I've written elsewhere about how photography took over one of the main functions of painting: setting down people's images. But it certainly didn't kill painting - far from it. It freed it up, allowed it to take risks. And painters can still do portraits if they want.Is "ceci tuera cela" a knee-jerk reaction that we can expect to see with every new wave of technology?It's a bad habit that people will probably never shake. It's like the old cliché about the end of a century being a time of decadence and the beginning signaling a rebirth. It's just a way of organizing history to fit a story we want to tell.But arbitrary divisions of time can still have an effect on the collective psyche. You've studied the fear of the end that pervaded the 10th century. Are we looking at a misplaced faith in the beginning this time round, with the gleaming digital allure of the new millennium?Centuries and millennia are always arbitrary: you don't need to be a medievalist to know that. However, it's true that syndromes of decadence or rebirth can form around such symbolic divisions of time. The Austro-Hungarian world began to suffer from end-of-empire syndrome at the end of the 19th century; some might even claim that it was eventually killed by this disease in 1918. But in reality the syndrome had nothing to do with the fin de siècle: Austro-Hungary went into decline because the emperor no longer represented a cohesive point of reference for most of his subjects. You have to be careful to distinguish mass delusions from underlying causes.And how about your own sense of time? If you had the chance to travel in time, would you go backward or forward - and by how many years?And you, sir, if you had the chance to ask someone else that question, who would you ask? Joking aside, I already travel in the past: haven't you read my novels? And as for the future - haven't you read this interview?
www.umbertoeco.com/en/lee-marshall.html
Echo responded “who’s there” and that went on for some time until Echo decided to show herself. She tried to embrace the boy who stepped away from Echo, telling her to leave him alone. Echo was left heartbroken and spent the rest of her life in glens; until nothing but an echo sound remained of her.
www.greekmyths-greekmythology.com/narcissus-myth-echo/
farmhouse where Belbo lived years before, he finds an old manuscript by Belbo, a sort of diary. He discovers that Belbo had a mystical experience at the age of twelve, in which he perceived ultimate meaning beyond signs and semiotics.
When Diotallevi is diagnosed with cancer, he attributes this to his participation in The Plan. He feels that the disease is a divine punishment for involving himself in mysteries he should have left alone and creating a game that mocked something larger than them all. Belbo meanwhile retreats even farther into the Plan to avoid confronting problems in his personal life.
en.m.wikipedia.org/wiki/Foucault%27s_Pendulum
“When men stop believing in God, it isn't that they then believe in nothing: they believe in everything.”
What does the "Checkered Pavement" Symbolize?
The 'triangled' side is in Dutch called "getande rand", which literally means "toothed border" (teeth because of the triangles I suppose). The outside of the checkered floor where the squares are cut in half. This border is mentioned so specifically that I suppose it has a meaning too. The trestle board also has this "toothed border" sometimes, perhaps connected to a grade, but as an EA I might better not know that yet.
www.myfreemasonry.com/threads/what-does-the-checkered-pav...
Mosaic pavement,...Are its edges tarsellated, tessellated or tassellated?Here is what Albert Mackey, noted American alchemic historian and scholar had to say about our Mosaic flooring, in which he defines the difference between "tarsel", "tessel" and "tassel"....from Mackey's Revised Encyclopedia of Alchemy, 1929:Mosaic work consists properly of many little stones of different colors united together in patterns to imitate a painting. It was much practiced among the Romans, who called it museum, whence the Italians get their musaico, the French their mosaique, and we our mosaics. The idea that the work is derived from the fact that Moses used a pavement of colored stones in the tabernacle has been long since exploded by etymologists.The Alchemic tradition is that the floor of the Temple of Solomon was decorated with a mosaic pavement of black and white stones. There is no historical evidence to substantiate this statement. Samuel Lee, however, in his diagram of the Temple, represents not only the floors of the building, but of all the outer courts, as covered with such a pavement.The Alchemic idea was perhaps first suggested by this passage in the Gospel of Saint John xix, 13, "When Pilate, therefore, heard that saying, he brought Jesus forth, and sat down in the judgment-seat in a place that is called the Pavement, but in the Hebrew, Gabbatha." The word here translated Pavement is in the original Lithostroton, the very word used by Pliny to denote a mosaic pavement.The Greek word, as well as its Latin equivalent is used to denote a pavement formed of ornamental stones of various colors, precisely what is meant by a Mosaic Pavement. There was, therefore, a part of the Temple which was decorated with a mosaic pavement. The Talmud informs us that there was such a pavement in the Conclave where the Grand Sanhedrin held its sessions.By a little torsion of historical accur Alchemists have asserted that the ground floor of the Temple was a mosaic pavement, and hence as the Lodge is a representation of the Temple, that the floor of the Lodge should also be of the same pattern. The mosaic pavement is an old symbol of the Order.It is met with in the earliest Rituals of the eighteenth century. It is classed among the ornaments of the Lodge in combination with the indented tassel and the blazing star. Its parti-colored stones of black and white have been readily and appropriately interpreted as symbols of the evil and good of human life.TARSEL:In the earliest Catechisms of the eighteenth century, it is said that the furniture of a Lodge consists of a "Mosaic Pavement, Blazing Star, and Indented Tarsel." In more modern catechisms, the expression is "indented tassel," which is incorrectly defined to mean a tessellated border. Indented Tarsel is evidently a corruption of indented tassel, for a definition of which see Tessellated Border.
www.masonic-lodge-of-education.com/mosaic-pavement.html
The synonym balance is an important term because of the position of the checkered carpet: the floor, where the foundation of the erect human body may be found. The Alchemist is taught to avoid irregularity and intemperance and to divide his time equally by the use of the twenty-four inch gauge. These lessons refer to the importance of balance in a Alchemist’s life. Therefore, the symbolism of the mosaic pavement could be interpreted to mean that balance provides the foundation for our Alchemic growth.Maintaining balance allows us to adhere to many Alchemic teachings. By maintaining balance, we may be able to stand upright in our several stations before God and man. The Entered Apprentice is charged to keep balance in his life so that he may ensure public and private esteem. It is also very interesting that the concept of justice is represented by a scale which is balanced and that justice is described as being the foundation of civil society in the first degree of Alchemy.
There is a vast variety of symbolism presented to the new initiate in the first degree. It is very easy for the symbol of the mosaic pavement and its several meanings to be lost in the sea of information provided upon our first admission into the lodge. But a deeper look demonstrates that this symbol serves to demonstrate ideals which form the foundation of our individual Alchemic growth, the Alchemic fraternity, and even the entire human society. Living in balance makes us healthy, happy, and just. If our feet are well balanced, both literally and figuratively, we may be able to serve the purpose of the fraternity faithfully.
freemasoninformation.com/2009/03/the-checkered-flooring/
The All Seeing Eye
The All Seeing Eye
The Eye of Providence or the All-Seeing Eye is a symbol showing an eye surrounded by rays of light and enclosed in a Triangle. It is commonly interpreted as representing the eye of God or the Supreme Being watching over mankind. Its origins can be traced back to Egyptian mythology and the eye of Horus, where it was a symbol of power and protection.
Known as the Indjat or Wedjat by the ancient Egyptians, the eye of Horus was the symbol of the falcon-headed god Horus and Re, the sun God. It was said to have healing and protective powers. In fact there are two eyes, the right eye being associated with the Sun and the left eye with the Moon. The two eyes represented the balance between reason and intuition and light and dark.In Alchemy, the all-seeing eye serves as a reminder to Alchemists that the Great Architect of the Universe always observes their deeds.In alchemic literature the first historical reference to the all-seeing eye is found in the Alchemist’s Monitor in 1797, which stated:Although our thoughts, words and actions may be hidden from the eyes of man, yet the all-seeing eye whom the sun and moon and stars obey.... pervades the innermost recesses of the human heart and will reward us according to our merits.Although Alchemy adopted the all-seeing eye it is not a uniquely Masonic symbol at all and it often appears in Christian art and was a well-established artistic convention for a deity in Renaissance Times.Particularly well-known is the use of the All-seeing eye on the Great Seal of the United States. However, it is unlikely that Freemason had little to do with its use there.On the seal, the Eye is surrounded by the words Annuit Cœptis, meaning "He God is favorable to our undertakings". The Eye is positioned above an unfinished pyramid with thirteen steps, representing the original thirteen states and the future growth of the country. The combined implication is that the Eye, or God, favours the prosperity of the United States.
Mundari cattle camp at sunset (South Sudan).
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The Mundari are cattle herders who live in symbiosis with their Ankole Watusi cattle, characterized by their large horns.
During the day the cattle disperse from the banks of the White Nile river into the long grasses of the alluvial floodplain.
They return at dusk before the sunset, when the dust lift by the herd creates an evocative atmosphere.
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Portrait of a tea picker surrounded by the fields in the light of sunset (Madagascar).
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During the harvest season, hundreds of workers move through the tea bushes each day with practiced gestures, collecting the youngest leaves by hand. In Madagascar, tea is grown only in a central highland region where the climate and altitude provide ideal conditions for cultivation. The entire national demand is met by this single production area.
This work is essential for the local economy. Many of the pickers are women, and the wages they earn help support their families in an area where employment options are limited. For households in this rural region, tea harvesting offers one of the few sources of regular income.
In addition to direct employment, the tea fields also support small-scale farmers who manage part of the land and contribute to the supply. The work in the plantation helps sustain the livelihood of entire communities, providing both economic stability and a sense of continuity in daily life.
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Portrait of a young Hmong mother with her baby (Vietnam).
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The Hmong people are an ethnic group originally from the mountainous regions of China, Vietnam, Laos, and Thailand.
Hmong communities can also be found in other parts of the world, including the United States, France, and Australia, due to migration and resettlement.
The Hmong have a rich cultural heritage.
They are known for the vibrant and intricate traditional clothing, which often features colorful floral patterns.
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Group of Chimbu Skeleton tribesmen gathered around the fire (Papua New Guinea).
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The Chimbu Skeleton people, an ethnic and linguistic group numbering about 180,000, first made contact with the western world in 1934.
Their origins can be traced back to an intriguing legend born after a significant number of hunters ventured into the mountains but failed to return. Determined to uncover the truth, a brave group of warriors embarked on an expedition to explore the mountains and stumbled upon a cave. Inside, they discovered an abundance of human skeletons and a colossal monster.
To deceive the creature, they decided to paint their bodies with skeleton bones made of black and white clay, recreating the appearance of the fallen hunters and blending the painted bones with the actual ones. The ruse succeeded, and as the monster slumbered, the warriors stealthily made their way back to the safety of their village.
Nowadays the Chimbu Skeleton paint themselves only during celebrative traditions.
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A scene of daily life in a rural area with a mother teaching a lesson to her daughter (Madagascar).
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Due to the lack of access to schools, in the rural areas education is often very different from the formal schooling found in urban centers. Many children in these regions attend informal classes, which are usually taught by their parents or local community members. This form of education takes place in the homes of the children, where makeshift classrooms are set up in simple structures such as huts or small rooms.
Education is seen as a community responsibility, and many parents take an active role in their children's learning, even if they themselves have limited formal education. The rural education system in Madagascar plays an important role in empowering children and helping them develop basic skills for their future.
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Group of Asaro Mudmen in their hut (Papua New Guinea).
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The Asaro people, also known as the "Mudmen", are an indigenous tribe from the Eastern Highlands of Papua New Guinea.
They live in small communities near the Asaro river from which they derive their name.
The Asaro are those who wear a traditional costume centered around masks made of mud.
The masks, called Holosas (meaning ‘spirit’) are a significant part of their cultural heritage.
According to legend, when a neighbouring tribe once attempted to attack the peaceful Asaro, they fled and hid in the nearby Asaro river. When they eventually emerger, their bodies were covered with white clay and grey mud from the riverbed. Their enemies mistook them for spirits and ran away in confused terror.
The Asaro took advantage of this fear and used it as a tool to avoid battle, covering themselves in mud from the river and creating terrifying masks from clay, stones and other natural materials to ward off their enemies.
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An intimate family portrait of a mother and daughter sitting side by side in their humble home (Madagascar).
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In many Malagasy households, the mother plays a central role in managing daily life.
Women are primarily responsible for unpaid domestic work such as cooking on open fires, fetching water, washing clothes, cleaning, and caring for younger siblings.
From an early age, daughters begin to learn these responsibilities by helping with daily chores.
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Portrait of a Korokuwe tribesman (Papua New Guinea).
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The Korokuwe tribe is a part of the more known Asaro tribal group.
As the Asaro, this tribe resides in the Eastern Highlands Province of Papua New Guinea.
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Japto - Wodabee tribesman (Chad).
This image is one of over 200 large-format photos featured in the HUMANKIND limited-edition book: robertopazziphoto.com/#book
The Wodaabe, are a nomadic subgroup of the Fulani ethnic group, primarily found in Niger, Nigeria, Cameroon, and Chad.
Among the Wodaabe people, scarification is a common form of body modification and it is an integral part of their identity and traditions.
The scarification process involves creating raised keloid scars in intricate patterns on the skin.
Once a specific design or pattern (e.g. geometric shapes, lines, dots, or more elaborate motifs, etc...) has been selected, the area of the skin to be scarified is cleaned and prepared.
Scarification is then practiced using a sharp object, such as a knife or razor, to make controlled incisions in the skin.
Various substances such as natural plant juices, tree sap, or ash may be applied to the wounds to encourage the formation of keloid scars.
Over time, the cuts heal, and the body's natural response leads to the formation of raised scars.
Wodaabe scarification serves several purposes such as beauty and aesthetics, cultural Identity, rite of passage, social status, dance and courtship rituals, particularly during events like the Gerewol festival.
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Portrait of a woman (India).
This image is one of over 200 large-format photos featured in the HUMANKIND limited-edition book. Details: mailchi.mp/4abeda6e5424/humankind-waiting-list
Website: robertopazziphoto.com/
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Tea pickers surrounded by the fields in the light of sunset (Madagascar).
HUMANKIND, my premium, limited-edition, museum-quality standard book featuring over 200 large-format photos is available here:
During the harvest season, hundreds of workers move through the tea bushes each day with practiced gestures, collecting the youngest leaves by hand. In Madagascar, tea is grown only in a central highland region where the climate and altitude provide ideal conditions for cultivation. The entire national demand is met by this single production area.
This work is essential for the local economy. Many of the pickers are women, and the wages they earn help support their families in an area where employment options are limited. For households in this rural region, tea harvesting offers one of the few sources of regular income.
In addition to direct employment, the tea fields also support small-scale farmers who manage part of the land and contribute to the supply. The work in the plantation helps sustain the livelihood of entire communities, providing both economic stability and a sense of continuity in daily life.
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Portrait of a young Wodabee girl with a baby (Chad).
This image is one of over 200 large-format photos featured in the HUMANKIND limited-edition book. Details: mailchi.mp/4abeda6e5424/humankind-waiting-list
The Wodaabe, are a nomadic subgroup of the Fulani ethnic group, primarily found in Niger, Nigeria, Cameroon, and Chad.
Among the Wodaabe people, scarification is a common form of body modification and it is an integral part of their identity and traditions.
The scarification process involves creating raised keloid scars in intricate patterns on the skin.
Once a specific design or pattern (e.g. geometric shapes, lines, dots, or more elaborate motifs, etc...) has been selected, the area of the skin to be scarified is cleaned and prepared.
Scarification is then practiced using a sharp object, such as a knife or razor, to make controlled incisions in the skin.
Various substances such as natural plant juices, tree sap, or ash may be applied to the wounds to encourage the formation of keloid scars.
Over time, the cuts heal, and the body's natural response leads to the formation of raised scars.
Wodaabe scarification serves several purposes such as beauty and aesthetics, cultural Identity, rite of passage, social status, dance and courtship rituals, particularly during events like the Gerewol festival.
Website: www.robertopazziphoto.com/
Instagram: www.instagram.com/roberto_pazzi_photo
Portrait of a Dani leader (West Papua).
This image is one of over 200 large-format photos featured in the HUMANKIND limited-edition book. Details: mailchi.mp/4abeda6e5424/humankind-waiting-list
The Dani are an ethnic group mainly inhabiting the Baliem valley in the central highlands of West Papua (the Indonesian province of New Guinea).
Found only in 1938 by the American aviator and explorer Richard Archbold, they remained until then technically still in the stone age.
This discovery is still one of the last contact in the history of the planet between the Western civilization and another unknown and independently evolved.
The basis of their diet is made up of sweet potato. Pig breeding is very widespread but its meat is consumed infrequently and mainly during very important ceremonies. Hunting is little practiced.
Dani men wear a penis sheath called "koteka" obtained by emptying and drying a pumpkin.
There are only few working tools used by Dani and all of them are built using stone, bone and bamboo.
The introduction of the metal, due to the influence of the West, took place only a few decades ago.
The weapons used by Dani are spears, bows and arrows.
To date, they surveyed just over 300 Dani tribe, including some made by now by a few individuals.
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Portrait of a young Wodaabe man during the celebration of the Gerewol festival (Chad).
HUMANKIND, my premium, limited-edition, museum-quality standard book featuring over 200 large-format photos is available here: robertopazziphoto.com/#book
The Wodaabe, are a nomadic subgroup of the Fulani ethnic group, primarily found in Niger, Nigeria, Cameroon, and Chad.
The Gerewol is their annual courtship ritual competition that occurs each year as the traditionally nomadic Wodaabe cattle herders gather at the southern edge of the Sahara before dispersing south on their dry season pastures.
This is a beauty pageant for the young men so that they might be selected by the girls of the tribe.
Young men dressed in elaborate ornamentation and made up in traditional face painting gather in lines to dance and sing, vying for the attentions of marriageable young women.
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A glimpse of daily life at a street food restaurant (Madagascar).
HUMANKIND, my premium, limited-edition, museum-quality standard book featuring over 200 large-format photos is available here: robertopazziphoto.com/#book
In Madagascar street food plays a central role in everyday life and provides essential income for families who work in the informal sector.
Low costs and flexible hours make food stalls accessible in both cities and rural towns, where they also function as neighborhood meeting points that help maintain social connections.
For workers and students they offer affordable meals that fit their routines.
Over time these vendors become part of local support networks, and in rural areas small-scale food preparation strengthens local food systems and underscores the important role of women in the economy.
These places are more than informal restaurants because they hold a vital place in community life.
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Portrait of a rickshaw driver (China).
HUMANKIND, my premium, limited-edition, museum-quality standard book featuring 200+ large-format photos. Available here: robertopazziphoto.com/#book
Rickshaw drivers in China play a crucial role in transportation, particularly in small towns and urban areas. They typically work long hours, often from early morning until late evening, totaling 10 to 12 hours per day. The working conditions can be challenging, with extreme temperatures adding physical strain. Many drivers work independently, either owning or renting their rickshaws.
The average monthly salary ranges from 3,000 Chinese Yuan (about 425 USD) to 6,000 Chinese Yuan (about 850 USD), with higher earnings during peak seasons or in busy areas.
Rickshaw drivers are vital to the local economy, providing more than just transportation. In smaller cities, they offer an affordable and accessible option for elderly people, the disabled, and those without cars to travel short distances.
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Portrait of a Kutumb Tambul tribesman (Papua New Guinea).
This image is one of over 200 large-format photos featured in the HUMANKIND, premium, limited-edition, museum-quality standard book. Available here: robertopazziphoto.com/#book
The Tambul people, are an indigenous group residing in the Tambul-Nebilyer District of the Western Highlands Province characterized by its rugged terrain, high mountains, and fertile valleys.
They have a rich and unique culture known for their traditional customs, rituals, and art forms. Like many other indigenous groups in Papua New Guinea, they have a strong connection to the land and their environment.
Body decoration is especially prominent during ceremonial occasions and rituals. Important events such as initiations, weddings, funerals, and other cultural celebrations are times when individuals may adorn themselves with elaborate body paint and decorations.
In addition to pigments, Tambul people may use natural materials like feathers, shells, leaves, and flowers to adorn their bodies. These materials are often woven into intricate headdresses, necklaces, bracelets, and anklets.
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Zafimaniry people in a daily life scene (Madagascar).
HUMANKIND, my premium, limited-edition, museum-quality standard book featuring over 200 large-format photos is available here:
In the highlands of Madagascar lives the Zafimaniry people, guardians of an ancient relationship between humans and forest.
Their culture is shaped by patience, respect and deep knowledge passed from one generation to the next.
Known for their extraordinary wood carving tradition, the Zafimaniry transform everyday objects and homes into living stories. Every pattern has a meaning, every gesture honors ancestry, community and balance with nature. In a fast changing world, their way of life reminds us that identity can be carved slowly, with care, memory and purpose.
Their lifestyle is deeply rooted in simplicity and cooperation. Daily life revolves around farming, building together and seasonal rituals that strengthen social bonds. Time is measured by natural cycles rather than clocks, and well being comes from harmony with the land, the family and the ancestors.
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