The Sky is Falling and It Is All Your Fault

 “You don’t believe they sky is falling until a chunk of it falls on you - Margaret Atwood


The transition from Marcos to Davi Kopenawa and Bruce Albert continues the trend of composed assaults on entities that do not understand the significance of where they are. Only in “The Falling Sky” however, does the author explicitly reiterate the consequences of what those actions will do to the aggressor. Giving a historical account in a form resembling Japanese anime, in which the story carries the periods of “before white people” and “the arrival of white people”. A negative connotation on these unwelcome visitors throughout the text with a particular instance, although it may not be intended for comedic purposes, showed what Kopenawa thinks of the invaders. When he left his region to rectify the injustices caused and fill his fascination with the “material power” of these people, the author sought to try something that would possibly lead to tangible solutions. He thought to, without specification of whether it was in behavior, “become a white man”. This would result in him catching a bad case of tuberculosis, hospitalizing him for a while. The effects speak to the manner of how these industrial intruders will affect themselves if they continue their actions. “The people of Merchandise” could suffer a far worse fate if they continue to plunder Amazon rainforest of its treasures. It is also interesting that he aggressively presents examples of problems that they brought upon them. His ancestors would drink wild honey to cure sickness and woman would rub their bodies with natural remedies to remain in good health. Measles did not exist, the only forms of death were considered natural. Elders would die like the logs in the forest, withering away within the forest. However, "they" brought upon a cycle of bad health.


“The forest is alive” - Davi Kopenawa 


When reading about the stories of the Yanomami and shamans, it made me think about the concepts displayed by V.J Kirkness and the lessons she learned from the Canadian Indigenous. This is because when I hear Kopenawa refer to the forest and spirits within as if they are animate and connected, it is a primary example of reciprocity. Kopenawa learned from the elders to learn from the land. Reciprocity entails a vulnerability to learn and treating the land as you would treat yourself (if not better). For example, Kirkness explained how the Anishnaabeg tribes (such as the Ojibwe) partake in forestry maintenance practices to ensure both the sap is healthy for harvest and the maple tree remains healthy in the environment.  What makes this text interesting is that religious belief creates a slightly different discourse to this concept. Kopenawa says that “they”, along with himself and all other beings from omama (reminiscent of the Popol Vuh). The spirits that exist within the forest are alive, which gives the forest life. It is vital to Kopenawa to ensure the rainforest is not subjected to this form of treatment because if the forest dies, the shamans die and the sky will fall.

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