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/Sujo
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Awards/Publications
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Here, in the north of Brazil, everything is river. It permeates people's lives with an intimacy that it is felt in every corner. In this project, I present a world that is redefined by its resistance to resign to its bond with water.
The struggles of those who fought to preserve their identity and heritage find peace on the banks of the river. Simultaneously, the private exploitation of the natural environment threatens the native communities forcing them to relocate in prefabricated homes in the city or pieces of land with poor resemblance to with what they know and are used to.
The unhealed wounds of Brazil’s European colonization blur on the banks of the river. In a country where the indigenous is once again injured by being politically instrumentalized, the river simplifies everything. The self-sufficiency of the communities configured around the river environments, together with the inability of the government to understand their needs, makes the different ribeirinho communities emerge as a political entity in itself with bonded by the shared intimacy of life returned to the River. And together in their bond with the river, they rise to reclaim their new identity.
This work is the result of almost two years living with indigenous, non-indigenous and quilombo communities of the northern region of Amazonian Brazil.
Quilombolas are the afro-brazilian descendants who escaped from the slave settlements that exited all over Brazil. In the north the communities fight to keep their [...]
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Abaetetuba Quilombola, Abaetetuba, Pará, Brasil
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Here in the north people do things differently. Even for Brazil standards. There is no occasion when so many people congregate in the streets of Abaetetuba (Pará, Brazil) as in car-
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2017
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Since 2015 Lesbos has been one of the main entry points to Europe for thousands of people leaving their own countries pursuing a better life. The majority of them have to live secluded in camps with poor health conditions, huge security problems almost no access to water.
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\",\"settings\":{\"styles\":{\"text\":\"center\",\"align\":\"flex-start\",\"justify\":\"flex-start\",\"position\":\"3/5/5/13\",\"m-element-margin\":\"0 0 16px 0\"}}},\"8FmcjQ2sYb\":{\"type\":\"GridTextBox\",\"content\":\"Five years after the first arrivals of refugees in Lesbos, the reality for thousands of people is still far from a permanent solution. The provisional solution of the Kara Tepe camp, which was supposed to shelter all the inhabitants of Moria after it burned down, hardens the living conditions and restricts the freedom of movement of the refugees. The failure to manage the humanitarian crisis of migrants in the Mediterranean is more evident day by day and less present in the media. The hostility and exhaustion of the local population is rising, and while a few manage to secure asylum, the vast majority continue to be trapped with less and less institutional support. They are increasingly forgotten.
2020
Awards/Publications
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2018-2020
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Free Pablo Hasél
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In 2008 Europe was plunged into one of the most severe financial crises in history. Due to the European economic model and its structural deficiencies, the Greek economy suffered the longest recession of all advanced capitalist economies to date, surpassing the US Great Depression. Taxes rose and so did social exclusion, triggering in 2011 a series of protests and strikes in the city of Athens.
2020
PZZ Magazine issues: 31, 32 and 33
Yemanjá, o madre de las aguas, es probablemente la divinidad orishá más arraigada históricamente en la sociedad brasileña. Son varias las religiones de matriz africana que perviven y se practican que la veneran y dedican cultos y festejos. Sobre todo, en aquellas regiones dónde los regímenes esclavistas se impusieron más extensamente. Su simbolismo está fuertemente ligado al agua, la femineidad, maternidad, fertilidad y protección. En la región, es casi tan venerada como Nossa senhora da Conceição, la imagen de la Virgen María. El paralelismo entre ambas es evidente, hasta el punto que los cultos a ambas se producen en el mismo día y, en ocasiones, de forma conjunta. Desde un primer momento la población africana ve en la imagen de la Inmaculada Concepción una representación de su Yemanjá. Este sincretismo es una constante en la variedad de representaciones y rituales por todo Brasil, y no solamente en su relación con la imagen de la Virgen. Aquí en Abaetetuba la herencia etnológica indígena es riquísima. La figura mitológica de la Iara, se le asocia también, aunque de forma más contradictoria esta vez, pues se trata de una suerte de sirena, representada de forma mucho más sensualizada. En cualquier caso, este valor sincrético es una muestra paradigmática de la complejidad sociológica que presenta el Brasil postcolonial; y a su vez del reto identitario que la mayoría de pueblos y naciones han sufrido al ser sistemáticamente segregados y marginalizados. La capacidad de adaptación y supervivencia trasciende en estas deidades su valor referencial trayendo a la superficie una relación mucho más emocional, intima. Es muy curioso como se habla tanto de Yemanjá o La Virgen María como si de una madre se tratara. \\n
En Abaetetuba, en el marco de los festejos de Nossa senhora da Conceição se saca la imagen en procesión hasta la playa de Beja. Se coloca a Yemanjá en la arena, se rezan oraciones y los miembros de la congregación danzan al ritmo de tambores. A continuación, la mãe de santo, o como en este caso, pai de santo, se retira a una habitación en la que, solamente acompañado/a por unos pocos miembros de la congregación de confianza, será poseído/a por el orishá. A continuación, se presentará a todos aquellos que estén presentes en el culto para recibir su bendición. Este es uno de los elementos centrales y más característicos de algunas religiones de raíz africana. El pai o mãe de santo actúan como médium incorporando espíritus y divinidades ancestrales. Entran en un tipo de estado de trance en el cual su identidad terrenal pasa a un segundo plano, dejando el control total de su cuerpo al espíritu de Yemanjá. Así los creyentes entran en contacto con la deidad en sí misma durante el periodo de tiempo en que tiene lugar la posesión.
Photojournalism
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He has worked in Spain, Greece, the UK and, more extensively, in Brazil. Indeed, several of his projects where developed as a result of two years living with the communities in the north. He has collaborated with the Latin America Photojournalism Agency Agência Plano and he has published in magazines such as PZZ Brasil and LF Magazine. In 2017 he received an honorable mention in Brasilia Photo Show Festival. \\n
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Aran has exhibited his work in Spain, the UK, and Brazil.
In 2008 Europe was plunged into one of the most severe financial crises in history. Due to the European economic model and its structural deficiencies, the Greek economy suffered the longest recession of all advanced capitalist economies to date, surpassing the US Great Depression. Taxes rose and so did social exclusion, triggering in 2011 a series of protests and strikes in the city of Athens.
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/Yemanjá
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\\n
Everyone is looking for a way to get dirty in any way possible. The other rule is that you cannot wear any clothes. Only the minimum required. Any excess clothing is ripped open by the crowd. Mud, motor grease, and whatever else you find is valid for getting dirty. It is the uniform of the people. And then comes chaos. For a few hours the city has no master other than the black mass of Amazonian mud that takes control of the city. It is the most unintentionally political expression of the most popular festival in Brazil: carnival. And this carnival is a tradition in the city of Abaetetuba that began in the middle of the last century with 10 friends led by the well-known Fernandão. Today there are more than 100,000 people every year.
/Way Up
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Freedom for Catalan political prisoners
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En Abaetetuba, en el marco de los festejos de Nossa senhora da Conceição se saca la imagen en procesión hasta la playa de Beja. Se coloca a Yemanjá en la arena, se rezan oraciones y los miembros de la congregación danzan al ritmo de tambores. A continuación, la mãe de santo, o como en este caso, pai de santo, se retira a una habitación en la que, solamente acompañado/a por unos pocos miembros de la congregación de confianza, será poseído/a por el orishá. A continuación, se presentará a todos aquellos que estén presentes en el culto para recibir su bendición. Este es uno de los elementos centrales y más característicos de algunas religiones de raíz africana. El pai o mãe de santo actúan como médium incorporando espíritus y divinidades ancestrales. Entran en un tipo de estado de trance en el cual su identidad terrenal pasa a un segundo plano, dejando el control total de su cuerpo al espíritu de Yemanjá. Así los creyentes entran en contacto con la deidad en sí misma durante el periodo de tiempo en que tiene lugar la posesión.
Winner of SIGMA Portfolio Review
2014
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