This post should have been a month ago, two years ago… It would have been 50 years since this Grand Prix.

The way things were… I photographed auto races between 1966 and 1971. These were easy days with no commercial sponsors dictating the rules. I was easy to get a press pass, as there were no big agencies with photography exclusivity. Photographers could walk around the whole circuit, on the sidewalk, without guard rails… Cars were beautiful in their functional simplicity. The drivers were on their own, without an army of computing engineers telling them what to do. It was also the days when drivers had a friendlier rivalry than today (at least it’s my impression), but also the days when racing was dangerous, as this Grand Prix turned out to be, tragically: this race ended with Lorenzo Bandini’s fatal accident. In those days the races continued even with a car burning on the side of the track… Since then safety has been the biggest improvement, if not, perhaps,  race excitement.

Most images were taken from Virage de la Gare (Station Hairpin) looking toward Mirabeau.

All images © Jacques Jangoux.

Three fast Kiwi drivers – two different driving styles.

Daytona 200 motorcycle race 1968

McLaren 50 years

Contact for purchase or quote:        or see contact form on top left

The AWAETÉ (Asurini do Xingu), Brazil 1976. Part 1: Settlement, subsistence.

Part 2 will be dedicated to Awaeté shamanism.

February-March 2019 – The current threats to the land and culture of Brazilian indigenous people made me anticipate the publishing of this post, a small contribution to the knowledge of the rich cultural heritage of Brazil.

All pictures © Jacques Jangoux

The Awaeté (Asurini do Xingu) are a Tupi-speaking tribe located in the middle-Xingu region in the state of Pará. They were contacted in 1971 by the Austrian missionary Anton Lukesch. After contact FUNAI (National Indian Foundation) took the responsibility for their protection from, and at the same time their introduction into, the modern Brazilian world. Innovations brought by contact resulted in changes to their traditional economy of slash-and-burn horticulture, hunting and gathering of forest products: the introduction of new tools and utensils (including shotguns, canoes and fish hooks with a subsequent increase in fishing; and modern medical care); a more sedentary way of life; the production of surplus crafts (clay pottery) for trade with Brazilian society through FUNAI. The use of modern medicines provided by FUNAI runs now parallel with cures by supernatural means in the hands of shamans. Despite these acculturative influences cultural identity and religious beliefs remain strong. The Awaeté have an elaborate art of body and ceramic painting consisting of geometric, symbolic patterns. The total population in 1976 was 59 individuals. At the time of my visit they lived in a large communal house and a few smaller houses.

Inside the communal house, at the center, is a huge clay pot which, according to Tavares Ampuero (O grafismo corporal dos Asurini do Koatinemo, p. 49) is utilized in passage rituals of Asurini boys; he adds that the dead of the group are buried at the far end of the house (see photo 3).

2019: the population has recovered (more than 200), but the survival of the Awaeté (and other indigenous groups) as a people and as a culture is threatened by the construction of the Belo Monte hydroelectric dam, which reduced the fish population and stimulated the invasion of Indian land by land grabbers, loggers, illegal mining etc.




Aerial view of Koatinemo settlement. Ipixuna river, large communal house, post-contact smaller houses and airstrip.

Women returning to village after gathering Brazil nut (castanha do Pará) fruit (Bertholletia excelsa) in the forest. Baskets are carried with thumplines.

Interior of communal house, with large clay pot in center.

Detail of house construction and palm roof.

Young woman in communal house.

Man and his two wives, mother and daughter from a previous husband, in communal house.

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Family life.

Woman making clay pot. Her daughter is coming out of the large communal house. The house is covered with palm thatch.

Woman making clay pot, using coil technique.

The Awaeté have developed an elaborate art of symbolic body painting, also applied to pottery.

Main shaman with his two wives, the younger one with body painted with genipa dye. Painting of the lower face and lower legs is common, but painting of the whole body seems to be generally associated with ceremonies or rituals. He is making a necklace, traditionally of monkey teeth, but because of the demand of the Brazilian society (through trade with FUNAI), commercial ones are now made of animal bones.

Detail of body painting in previous picture.

Girl painting her legs with genipa dye.

Girls with body painted with genipa dye. Painting of the lower face and lower legs is common, but painting of the whole body seems to be generally associated with ceremonies or rituals.

Women bathing babies in river.

Portrait of a girl.

Subsistence activities include hunting, collecting, fishing which must have increased by the introduction of canoes by FUNAI, and slash-and-burn cultivation.

Men paddling during a fishing expedition. Canoes were introduced by FUNAI (National Indian Foundation) after contact in 1971.

Fishing expedition. Happiness after a good catch!

Hunter with a curassow (mutum) he killed. In 1976 the Awaeté already had shotguns.

Hunter tying land turtles with strap made of inner bark of a tree to immobilize them and for transportation.

Women gathering Brazil nut (castanha do Pará) fruit (Bertholletia excelsa) in the forest.

Girls harvesting manioc tubers in slash-and-burn garden.

Leaves of varieties of manioc cultivated by Awaeté in slash-and-burn gardens.

Woman spinning cotton grown in slash-and-burn gardens.

PURCHASE of PICTURES: contact me at These pictures are not on my website.

References, links

Bearded Indians of the tropical forest. The Asurini of the Ipiaçava. Anton Lukesch. (book)

Asurini do Xingu – Povos Indígenas do Brasil – Instituto Socioambiental. (more references!)

Preliminary observations on shamanism, curing rituals and propitiatory ceremonies among the Asurini Indians of the middle Xingu in Brazil. Jacques Jangoux. Arquivos de Anatomia e Antropologia, Instituto de Antropologia Professor Souza Marques, 1978. (reprint)

Asurini do Xingu – Awaeté. David J. Phillips.

ASURINI DO XINGU, História e Arte. Regina Müller. Segunda edição, Editora da UNICAMP, 1993. (book)

Belo Monte: como estão os indígenas isolados na área Urina/Itatá? Telma Monteiro, 1915.

O grafismo corporal dos Asurini do Koatinemo. Preservação cultural de um povo indígena. Raimundo Alberto Tavares Ampuero. Universidade de Taubaté. (pdf download)

Asurini capturam garimpeiros – Amazonia Real 2019


Mexico. Puebla State. Sierra de Puebla.

About my photography: I do not create photographs or situations, I grab what happens in front of me, if possible without my interference. I don’ want my presence to appear in my photography (it appears in the image below, but as I noticed these two boys, they noticed me – it was not created). The emphasis is on documentation rather on art.

Mexican Indian people

Indian boys, Puebla State.

This post shows a point in time, only 3 days, in the life of Mexican Indians in The Sierra Norte de Puebla in December 1970.

I rented a Volkswagen bug in Mexico City, driving to the northern part of Puebla State. I went to a small town: Cuetzalan (I don’t remember why I chose or who told me to go there), a Pre-Columbian town with a population of both Totonac and Nahua Indians in The Sierra Norte de Puebla, at the intersection of the Sierra Madre Oriental and the Trans-Mexican volcanic belt. The region relies on agriculture (recently tourism infrastructue has been implemented), with coffee the main cash crop.

From Cuetzalan I hiked for 3 days in rugged montainous terrain to three Totonac and Nahua Indian villages (Jonotla, Caxhuacan, Ixtepec, all Pre-Columbian), using mule trails. I slept in Indian houses, eating their food, which had its consequence… On the last day, on my way back to the last village with before Cuetzalan, I started feeling stomach pain. Arriving at the village the pain became excruciating. Fortunately there was a Catholic father who took me to Cuetzalan in his old car. During three days and three nights the pain was unbearable. An old doctor, who, I was told, had participated in the Zapata revolution, had no clue. On the third day, a Sunday, a doctor from Mexico who had come for the weekend as a tourist, said I should take an antibiotic. Fortunately there was some in the local pharmacy (owned by the old doctor!). I soon was better, but I was so weak that I had to hire someone to drive the rented car back to Mexico City.

Looking at the satellite maps and zooming in on the villages I was surprised that now (2018) there are hotels, internet cafes, taco restaurants in these once relatively isolated villages…

Church and cemetery in Cuetzalan, Mexico

Cuetzalan: Lone woman walking through church cemetery.

Mexican Indian woman carrying flowers

Cuetzalan: Indian woman with calla lily flowers at Sunday market.

Indigenous Indian women at market in Mexican town

Cuetzalan: Indian woman carrying oranges in basket at Sunday market.

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Cuetzalan: Mestizo woman buying clay pot from Indian woman.

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Coffee, the main cash crop in the region..

Mexican boy spreading coffee beans

Cuetzalan: boy spreading coffee beans to dry in the sun.

Mexico. Puebla State. Sierra Norte de Puebla. Village: Caxhuaca. Drying coffee.

Caxuacan. Man spreading coffee beans to dry.

Mexico. Puebla State. Sierra de Puebla.

Mule train in Sierra Norte de Puebla.

Mexico Puebla Sierra de Puebla mule train on mountain trail.

Mule train on mountain trail, probably transporting dried coffee beans.

Mexico man riding horse

Leader of mule train, on horseback.

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Rio Zempoala between Jonotla and Caxhuacan.

Village, Puebla State, Mexico

Caxhuacan. Indian woman carrying water coming back from village well.

Ox-driven plough used by Indians in Mexico.

Indian men plowing field.

Mexico. Indian man planting on slope.

Indian man planting on slope, increasing the risk of erosion. Banana plants in foreground.

Men sowing maize with digging stick, Mexico

Men sowing maize using digging sticks.

Women walking, cobblestones, Mexican village.

Village: Ixtepec. Mestizo women walking on cobblestones.

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Dusk at Ixtepec.

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Maps and Links:

Sierra Norte de Puebla Wikipedia article.


From Wikipedia: Map By Yavidaxiu – Own work, Public Domain, Link Relief map of Puebla: Mountain ranges in Puebla state. Includes the Sierra Madre Oriental and Trans-Mexican Volcanic Belt.

My itinerary:

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Rio Zempoala, which flows into rio Apulco, a tributary of rio Tecolutla (indentified as Tecolutla on map – all tributaries of rio Tecolutla are called Tecolutla on Google Maps). Map from Google / MAPHILL (hybrid map).

Enciclopédia de los Municípios e Delegaciones de México:

Puebla State Click on Region II, Sierra Nororiental, then on Cuetzalan, Jonotla, Cahuacan and Ixtepec for inforantion on the respective municípios (or click on the 4 links below)

Cuetzalan link

Jonotla link

Caxhuacan link “El municipio se localiza dentro de la cuenca del río Tecolutla y es bañado por varios ríos provenientes de la sierra Norte.”

Ixtepec link


Go to full screen on top right (there are 4 different maps – you can navigate from one to another).

Detailed Terrain Map of Cuetzalan Del Progreso

Hybrid map of Cuetzalan del Progresso by MAPHILL.

Stock photography: The Sub-Agent Empire – Are sub-agents beneficial to photographers?

As a photographer I am distressed at the way the photographic market has gone in recent years. Not only our work, costly in time and expenses, is subject to hundreds of infringements, but prices have reached a low that one wonders if it is still worth shooting for a living.

Now many agencies are selling mostly or only through sub-agents. In an “ideal” scenario the sub-agent gets 40% of the gross price, and the remaining 60% is divided equally between the main agent and the photographer. But the situation is less than ideal. Many agents and sub-agents take more than 50%. Most of what the client paid goes to two agencies, leaving very little for the photographer.

Another complication comes if you want to pursue copyright infringement. No agency (agent or sub-agent) gives all the details of licenses. It is very time-consuming to find out for sure if you have a valid infringement case.

Agents argue that they get a better distribution, and that sub-agents solve currency and language problems. Better perhaps for them, but not for the photographer. Do you want to get peanuts from the an East European country or from China? Maybe photographers could add keywords in two or three of the main languages.

The sub-agent is a direct competitor to both your main agency and to your own website. Some have very good SEO and will come on top of searches (as well as some photo-sharing sites). To me having pictures with sub-agents is suicide.

Two advantage that agents will always have (or should I say, had in the past?) are a wider market than you can create yourself (unless you are an established authority on a specific topic), and their knowledge of pricing for unusual requests.

If you have unique, niche pictures, it is better to leave them for your own website or/and with one agent that still pays good prices (there are a few) to limit competition. I decided from now on to ask the few agencies that still represent me to keep the sub-agents from my previous pictures, but not to place pictures from new submissions with sub-agents.

Will the much talked-about blockchain new economy model (that I don’t completely understand yet) solve the photographers’ problems, creating a direct link between the photographer and the client?


It was my first trip to South America. I had already spent some time in Central America (Costa Rica and Guatemala) so I had a reasonable knowledge of Spanish. I first went to Chile, where I had a friend. From Chile I flew to La Paz. After a few days getting used to the altitude, I spent a another few days on an island of Lake Titicaca. From there I took a ride to the East (I think it was a random choice, the first vehicle that came along) in the back of a truck, on top of various kinds of merchandise, together with Indians, on a narrow dirt road bordered by precipices. Once in a while the truck would stop, and an Indian sitting right behind the cabin gave his bottle of aguardiente to the driver, who said “Solo manejo bien quando estoy borracho.” (I only drive well when I am drunk). Afters hours in a freezing night we arrived in Ayata, (Departamento La Paz, Provincia Muñecas) where the local owner of a plantation – the strong man of the town – who had been traveling in the same truck, offered me his hospitality. It happened to be Corpus Christi festival days, during which the waka waka dance is performed. I guess my host informed me that there were other dances in a Quechua hamlet some distance from town. I went there, and had a lucky surprise: a few men, carrying large bombo drums and playing siku flutes (zampoñas, the generic name in Bolivia for pan flutes) where dancing around a small mount of maize. Doing a Google search I found that it corresponded to the sixth month of the Inca solar calendar (coincidentally or by religious syncretism the two celebrations – Corpus Christi and maize harvest were performed simultaneously, the first in town, the latter in a hamlet).

Text in italics below  Copyright © 2007-2009

“… the calendar Inca invented and used were close to our current calendar. They used an approximately 365 days solar calendar or days, though the months started in December. Then they had also a lunar calendar, which was a 328 days year.”

Two Calendars
…  Inca had two calendars. One was a solar calendar or day time calendar, and the other one was lunar calendar or night time calendar.”

Sixth Month
Present day calendar : May
Inca Lunar Month : Ayruhua
Inca solar month : Corn harvested
They enjoyed the celebration of corn harvested. Feast of Aymara was enjoyed with singing, drinking and dancing.”


Quecha Indian woman and baby in a hamlet of Ayata.


Hamlet of Ayata: house of Quechua Indians, with goats and sheep.


Quechua Indian man harvesting maize.


Maize harvest festival in a hamlet of Ayata, running parallel to the Corpus Christi celebrations in the town. Men playing siku (zampoña) flute and bombo drum.


Maize harvest festival in a hamlet of Ayata, running parallel to the Corpus Christi celebrations in the town. Men playing siku (zampoña) flute and bombo drum.

Music link of the “bombo sikuri”:
Sicuris de Ayata
en la casa del preste 2010   (YouTube – uploaded by therealrhino21 on Aug 2, 2010): an example of the sound of siku and bombo (drum), “commonly known as “bombo sikuri” (see link on membranophones below)


Quechua Indian playing the siku (zampona, panflute) flute at a festival in Ayata a village in the Andes, Bolivia, South America

Quechua Indians playing flute at village festival in the Andes in Bolivia.

Quechua Indians playing transverse flute at Ayata village festival in the Andes in Bolivia.

Quechua Indians playing flute at village festival in Ayata, Andes, Bolivia.

Quechua Indians playing transverse flute at village festival in Ayata, Andes, Bolivia.

 Flute: aerophone

The top photographs show men playing the siku (zampoña or panflute). The two photographs above are of  side-blown (or transverse flutes); more typical of the Andes region are end-blown flutes (quena), so I am including below a picture of quena players at the waka waka dance performed at the Corpus Christi festival held on the same day (I don’t have good pictures of it; there are several videos of the waka waka dance, of which there seems to be variations, and other dances in Ayata on YouTube).


South America, Bolivia. Corpus Christi festival in Ayata. Quena flute and bombo drum players accompanying the waka waka dance.Additional Links

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Additional links

LAND OF WINDS – Great blog on Andean music  © “Land of winds”, 2010.
Edited in Madrid (Spain) by Edgardo Civallero and Sara Plaza Moreno. ISSN 2173-8696

Andean instruments
Andean aerophones: History
 Andean aerophones: the siku  (zampoña) (1)
Andean aerophones: the siku  (zampoña) (2)
The Quena (Notched flute)
Andean membranophones




During the years 1966 – 1971 I was photographing car races, and from 1970 on also an Indian tribe in Venezuela. In October -November 1968 I was coverin the CAN-AM (group 7) series of races. I had photographed the penultimate race in Riverside, and I was on my way, traveling by car, to the last race in Las Vegas. While in Arizona I suppose that someone suggested that I visit the Canyon de Chelly National Monument, inside the Navajo Indian Reservation. I don’t remember where I spent the night and where I left my car; I got a ride to the unofficial “entrance” of the reserve.  I think I entered the reserve through or below barbed wires… I am not sure if it was from the Window Rock – Tsaile road or from the Tsaile – Chinle road. In the first case I would have seen the dam on the Tsaile creek and the lake; in the alternative case I would have entered Middle Trail Canyon. Glenn Rink who studied the vegetation of the reserve thinks: “I am not sure where you entered the canyons, but I’ll bet it was at Middle Trail Canyon, the small northern tributary to Canyon del Muerto.”

My thanks

to Glenn Rink who identified some of the trees and plants in these pictures.

Photos 1 – 2 were taken where I spent the night (in a tube tent -see drawing after the photographs), next to the creek. Probably some 3 to 5 hours from the road. Obviously there were oak trees besides the conifers.


Cliffs in Canyon del Morto. Canyon de Chelly National Monument, Arizona, USA. Probably Douglas fir trees on the right side.


This is about where I spent the night in a tube tent. In the morning the creek was partially frozen.


Canyon del Morto in Canyon de Chelly National Monument, Arizona, USA. Morning ice on Tsaile Creek (early November).Gambel oak leaves. Gambel Oak (Quercus gambelii) FAGACEAE



Canyon del Morto in Canyon de Chelly National Monument, Arizona, USA. Coniferous forest. Probably Douglas fir. The fall color tree might be a Gambel oak.



Canyon del Morto in Canyon de Chelly National Monument, Arizona, USA. Cliffs and coniferous trees. Ponderosa pine (Pinus ponderosa Pinaceae )on the left. Probably a Pinyon pine on the right. Douglas fir against the rock.



Canyon del Morto in Canyon de Chelly National Monument, Arizona, USA. Cliffs and coniferous trees. Douglas fir (Pseudotsuga menziesii family: Pinaceae) (top right, agaist rock) center right: shorter ones are probably junipers, could be Rocky Mountain.



USA, Arizona, Canyon de Chelly National Monument,. Mummy cave ruins of Ancient Pueblo Peoples (also called Anasazi).



Canyon del Morto in Canyon de Chelly National Monument, Arizona, USA. Bottom of canyon and cliffs. Cottonwoods on the left. Phragmites lining the channel on the left. The lighter colored bushes may be rabbitbrush (Ericameria nauseosa Asteraceae)

Navajo horses.


Horses belonging to Navajo Indians running in bottom of Canyon de Chelly National Monument, Arizona, USA. Cottonwood trees at base of cliff.



Canyon del Morto in Canyon de Chelly National Monument, Arizona, USA. Rocks and fall leaves against blue sky with light clouds.


When I reached the entrance of the Monument the ranchers were puzzled, seeing someone coming from nowhere. They asked me where I came from. I said from the road near Tsaile, initially walking down the creek bed, then following trails. They said they had never been there…

This is how I described a tube tent in a letter to my family.




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Canyon de Chelly National Monument Vegetation Mapping Project – USGS-NPS



By Glenn Rink. Northern Arizona University, Flagstaff, AZ   (page with download link)


Threat of invasive species:

Cooperative Watershed Restoration Project: Tamarisk and Russian Olive Management at Canyon de Chelly National Monument. National Park Service, U.S. Department of the Interior

Three fast Kiwi drivers – two different driving styles.

BRUCE_DESATThe late sixties – early seventies saw three talented New Zealand drivers compete in Formula 1 and other races: Bruce McLaren, Chris Amon and Denny Hulme. Of course Bruce McLaren, although killed tragically while testing a car, survives through the McLaren team and factory.

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Bruce McLaren entering the Gazomètre turn at Monaco in 1968.

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Going through my file of transparencies I found these pictures of Amon and Hulme at the same spot at the Gazomètre hairpin in Monaco in 1967. They show a marked difference in their driving styles: while Amon (Ferrari) makes the turn smoothly, as on rails,


Formula 1 driver Chris Amon of New Zealand driving a Ferrari at the Gazomètre hairpin at the Monaco Grand Prix in 1967.


Hulme (Brabham-Repco) throws his car in oversteer in the curve, controlling the slide by opposite lock (the front wheels turned the “wrong” way). The race was won by Hulme, who became world champion that year.


Formula One driver Denny Hulme driving his Brabham-Repco at the Gazomètre hairpin at the Grand Prix of Monaco in 1967. Hulme throws his car in oversteer in the curve, controlling the slide by opposite lock. Hulme won the race and was World Champion in 1967.


Denny Hulme at apex of Gazomètre turn at 1967 Monaco Grand Prix, which he won, Driving a Brabham with Repco engine.

This Grand Prix was marked by the tragic death of Lorenzo Bandini.

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Great Racing Cars and Drivers   by Charles Fox.  Grosset & Dunlap, Inc. and The Ridge Press, Inc., 1972

McLaren  50 Years of Racing    by Maurice Hamilton with Paul Fearnley.  Prestel, 2013.