India - Rajasthan - Barbati: nomadic woman in Thar desert

Young tea picker on the way between Cisaruat and the Puncak Pass - Java-West, Indonesia.

Selima, a Targuia from Zakkat - Her husband is still a nomad, but Selima has become sedentary. In the Zakkat oasis, she educates her two children and takes care of a herd of goats. A Targuia is a woman; a Tuareg, a man. - Niger / Aïr / 2001

Rock site of Tagueït - Was the Neolithic woman interested in fashion? At least that is what this image, set in stone by man long ago, seems to show. Height of the figure: 1.10 meters from the top of the hair to the base of the feet. - Niger / Eastern Aïr / Tagueït Site / 1992

Targuia at the fountain of Tezirzek - Between the high plateau of the Aïr Mountains and the Ténéré, the Tezirkek fountain attracts nomads and their animals. Unlike the men, the women do not wear a headscarf. - Niger / between Aïr and Ténéré / 2003

The two sisters of Toufouchi - Their features are clean; their look, determined. And a firm will is needed to survive in these inhospitable latitudes. The two sisters of Toufouchi look after the goats, cook, fetch water and find enough time in between for jokes and laughter.

Selima and son - Called «cul-nu» by the photographer, the son of Selima hides his tiny garment under the wide skirt of his mother. - Niger / Aïr / Zakkat / 2001

The prehistoric rock shelter of Afis - 2500 years ago, hunters, gatherers and cattle breeders lived in a once heavenly green savannah and painted the already magical and fascinating image of women on the rock wall. - Niger / Aïr / 2001

Smiling woman - The smile of this woman at the well of Tezirzek shows confidence in her freedom and the serenity that a hard but happy life offers. - Niger / Ténéré / 2003

South American Indians - In the Chuquibambilla region, up in the highlands (Altiplano), an Aymara shepherdess is giving her little lamb the bottle, after having breastfed her own child, who is now on her back. - 1980

Peru - In the basin of the Ucayali (one of the major headstreams of the Amazon River), in the middle of the Peruvian jungle, a Shipibo Indian woman and her children cross the Yarinacocha lake near Pucallpa. - 1970

A woman from the Quiche Maya tribe praying at the steps of Santo Tomas church in Chichicastenango, Guatemala.

Young woman from the Kanouri ethnic group in the Kaouar region, Ténéré (Niger). Noteworthy is her traditional silver nose ring depicting a snake biting its tail. Equally frequent are the unavoidable black flies, which pervade everyday life in the Sahara.

Barbati’s chapati - In the Thar Desert (western India), this young nomad woman, called Barbati, is preparing the chapati, traditional Indian bread. An image that, except for some clothing details, might as well belong to everyday life in the Sahara. Similar conditions, similar traditions. - 1990

Beauty from Rajasthan - Abhirushi, which quite fittingly means "beautiful" in Rajasthan, is a nomad. She is wearing beautiful traditional jewellery – but would it be so beautiful without the brightness of her smile and the fineness of her eyes? (Region of Udaipur, Rajasthan, India) - 1990

Young woman from the people of Peul-Bororo at the fountain of Ekismane (Tahoua region, Niger).

Morocco - Woman in the Rissani oasis

A Cuna woman on one of the San Blas Islands (Panama) manufacturing a mola, a traditional blouse adorned with geometric or mythological motifs, just like the one she is wearing.

Dominga, an Aymara woman from the altiplano, cooking in the traditional fashion on a fire fuelled by dry lama dung, which she fans with a blowpipe. Her child accompanies her at all times (Chuquibambilla, Department of Puno, Peru).

A Tuareg woman, placid pride rooted in a millennia-old matriarchate. (Oued Tchioulmas, Aïr, Niger)

Mother and children at the Arali camp site. (Oued Issaouane, Aïr, Niger)

Tima using her goat´s milk to make a cheese called Tukemarine. (Toufouchi, Aïr, Niger)

Tagueït prehistoric site: Was this Neolithic woman interested in fashion?

Niger - Oasis Chirfa - Region Djado - Women Kanuri

Black woman from Bilma in the Kaouar valley in the desert Ténéré - Niger

Touareg woman at the well of Faris - Aïr / Niger

Kadi, sedentary Touareg woman, of French father, wearing her jewels (Djanet / Algeria / 1968)

Young sedentary Tuareg woman in party outfit (Djanet / Algeria / 1961)

Indi Kouarodo, Toubou woman of French father (Chirfa / Niger / 1968)

Tuareg blacksmith woman (Tézirzek well / Aïr / Niger / 1992)

Wife of Chanounou, chief of a traditional Tuareg tribe (North of Aïr / Niger / 2001)

Roles of nomadic women and men (rock painting / end of the prehistoric period / Ouan Bender / Tassili n-Ajjer / Algeria)

Woman wearing feathers, engraving of the horse period (Tagueït / Aïr / Niger)

Dance of dressed women, rock painting (Tadrart / Algeria)

Antique engraved version of "the origin of the world" (Oued Djerat / Tassili-n-Ajjer / Algeria)

Superimposed paintings of women of the period known as "round heads", symbolically stretching their arms towards an animal and a child (Tan-Zoumaïtak / Tassili-n-Ajjer / Algeria)

«The palm of the hand does not overshadow the sun» (Tuareg proverb)

On indigo fabric background, nomad woman's hands and traditional Tuareg jewellery

Shepherdess of the Iférouane region (North-Aïr / Niger)

The trees feed the goats, which feed the nomads (Nord-Aïr / Niger)

The dancers in ceremonial dress appear to be wearing long tunics, the band of cloth at the waist could be a knot. Note the structure of the caps and the original ornament of the heads. The arms wear many rings. (Tan-Zoumaïtak -Tassili n'Ajjer - Algeria)

Bitriangular person of the Garamantic era. Picketing engraving. (Enneri Blaka - Site 11 - Niger)

Objects of clay and stone (perhaps jewelry), found largely in Hohokam burials. In the Southwest the Hohokam are considered the masters of such creations, an art characterized by its style and expressive quality. - Bowl carved of rhyolite with a "bas" relief of women with joined hands; 3 inches diameter, ASM
ASM = Arizona State Museum, University of Arizona, Tucson (Arizona)

Party outfit
When Bardaï is celebrating, the Toubou women dress in their most beautiful attire, and the silver jewels, sometimes gold, blaze in the sun.
Chad - Bardaï - 1968

Assembly
Meeting of women in the oasis of Bardaï.
Chad - Bardaï - 1968

Fashion and tradition
Young woman of the Kanouri ethnic group in the Kaouar region, Tenere (Niger). Look at the traditional silver ring with the motif of a snake biting its tail. The hair braids are redone once a month. To make them shine, fat or oil is added. And always, as here on her forehead, you will find the inevitable black flies that spoil everyday life in the Sahara.
Niger - Séguédine - 1968

Long live the bride
The pectoral pendant is the centrepiece of the adornment of a woman on the day of her marriage. Around the neck, she wears a collar formed by cloves. The scent that emerges is very appreciated among women.
Algeria - Illizi - 1967

The natives of the Queen Charlotte Islands, on the other hand, have won their fight for survival. Daphne Yeltatzie, from the Haida community of Masset, maintains the tradition of hanging halibut fillets from a ceiling grate to dry.

Today Friendly Cove (the Yuquot Reserve) is inhabited by only a half-dozen people, Terry Williams, pictured, among them. Here she is wearing jewelry made with glass beads, a style that is actually typical of the Plains Indians.

«Scana with the Woman» (Killer Whale and Woman). Silk-screen from Freda Diesing (1980).

The legends are only available in German, French or Spanish
Femmes de Cajamarca en train de laver leur linge dans la rivière des Baños del Inca. - 1969

The capital of Peru is a city of contrasts. You can see all different types of people in the crowds flowing past. An Indian woman who has come down from the mountains offers tropical fruit for sale. - Peru - Lima - 1969

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Les femmes indiennes du département du Cuzco portent des chapeaux plats. On les distingue très facilement des métis qui, elles, sont coiffées d'un couvre-chef de couleur blanche, orné d'un ruban. Marché de Chincheros (département du Cuzco). - 1969

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Deux métisses d'Ayacucho attendent l'arrivée de l'autobus qui les ramènera à leur village. - 1969

The legends are only available in German, French or Spanish
Sur les marchés de la Cordillère on peut acheter, pour quelques centavos seulement, un grand verre de chicha (bière) de maïs préparée par la marchande. - 1969

The legends are only available in German, French or Spanish
La gravure au feu des courges séchées est l'une des formes les plus attachantes de l'artisanat péruvien. L'artiste emploie un tison qu'il appuie plus ou moins fort à la surface du fruit, ce qui lui permet d'obtenir des teintes allant du beige clair au noir le plus sombre. - Huancayo, Andes centrales - 1969

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Le cheval constitue souvent le seul moyen de transport des populations de la Sierra. - Femme indienne près d'Andahuaylas. - 1969

The legends are only available in German, French or Spanish
Depuis l'arrivée des Occidentaux sur sol américain, les Indiens ont appris à élever les chèvres et les moutons qu'ils font paître sur les grands pâturages de l'altiplano. - Près du lac Titicaca entre Taraco et Huancané. - 1969

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Le lac Titicaca est une véritable mer continentale. Les animaux domestiques n'hésitent pas à entrer dans l'eau pour se nourrir des plantes aquatiques qui sont très riches en protéines. - 1969

The legends are only available in German, French or Spanish
Femme et enfants Shipibo en pirogue sur la lagune de Yarinacocha (département d’Ucayali). - 1969

The legends are only available in German, French or Spanish
Au moyen de substances minérales de différentes couleurs, les femmes Shipibo tracent, à la surface d'étoffes en coton blanc, des dessins symboliques qui ressemblent beaucoup à ceux que l'on aperçoit sur les objets en terre cuite. - Paococha près Pucallpa (département d’Ucayali). - 1969

The legends are only available in German, French or Spanish
L'étoffe décorée est trempée dans l'eau de la rivière. Par une curieuse réaction chimique les dessins de couleur grise ou rougeâtre virent au noir le plus sombre. - Paococha près Pucallpa (département d’Ucayali). - 1969

The legends are only available in German, French or Spanish
Les Shipibo suspendent leurs hamacs aux piliers de leurs cases. - San Francisco près Pucallpa (département d’Ucayali). - 1969

A Shipibo woman has taken refuge from the scorching tropical sun inside her hut and is working on an elaborate necklace made from beads and seeds. - San Francisco near Pucallpa, Ucayali department. - 1969

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Une potière Shipibo porte les dernières retouches à une énorme jarre en terre cuite couverte de dessins géométriques qu'elle vient de fabriquer. - Paococha près Pucallpa (département d’Ucayali). - 1969

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A Iquitos où la chaleur est accablante on se désaltère surtout en consommant des fruits tropicaux. - 1969

The wife of a Yagua warrior wears a magnificent necklace made of long bast fibres and parrot feathers. Yanamono near the Rio Napo - 1969

This India from San Juan de Chuquibambilla smiles from under her montera, the headdress with the pleated scarf. She only wears her beautiful traditional dress, whose embroidery she is proud of, on very special highland festivals.

This woman from Combapata with her peculiar flat hat, her sharply cut face framed by an embroidered scarf, embodies all the dignity of the ancient pre-Columbian peoples.

The legends are only available in German, French or Spanish
Sous la longue coiffe rectangulaire des Acllas et fardée de cinabre, une «femme choisie » d'argent doré semble tendre les bras à l'Inca (23 centimètres de haut). (Museo de Oro del Perû, Lima.)

The legends are only available in German or Spanish
Das Altiplano zwischen den Ruinen von Tiahuanaco und La Paz mit der Cordillera Real und dem 6500 Meter hohen Huayana Potosí im Hintergrund. Die Indiofrau im Vordergrund hütet Schafe und Schweine. - 1976

The legends are only available in German or Spanish
Die zwischen 1896 und 1898 geborene Angela Loij starb 1975 in Río Grande in Argentinisch-Feuerland als letzte Vertreterin der Ona, eines der drei Stämme der Feuerländer, die bis Anfang des letzten Jahrhunderts auf einer steinzeitlichen Kulturstufe lebten und sich von Jagd, Fischfang und Sammeln von Wildfrüchten ernährten. Als Schutz gegen die Kälte schmierten sie ihre Körper mit einer dicken Schicht Fett ein. Meist gingen sie nackt oder trugen nur grob zugeschnittene Felle. - 1973

The legends are only available in German or Spanish
Marktszene vom Sonntagsmarkt in Riobamba, Provinz Chimborazo in Ecuador. -1976

The legends are only available in German or Spanish
Sonntagsmarkt in Cajabamba westlich von Riobamba. Zweihundert Arten Kartoffeln, von kleinen weißen Knollen bis zu den riesigen roten Süßkartoffeln, ein Dutzend Maisarten, Quínoa («Perureis»), Hülsenfrüchte, aber auch Futtermittel und gelegentlich moderne Dünger und Farbstoffe werden auf diesen Märkten angeboten. - 1976

The legends are only available in German or Spanish
Saraguro in der Provinz Loja, Ecuador. Die topos, Einstecknadeln, mit denen die Saragurofrauen ihren Poncho zusammenhalten, finden sich mit dem Sonnenkopf nur bei diesem Stamm. In Peru sind sie löffelförmig. - 1976

The legends are only available in German or Spanish
Saraguro in der Provinz Loja, Ecuador. Ein besonders schöner Brauch der Saraguros sind die Blumenopfer: Alljährlich werden in der weihnächtlichen Mitternachtsmesse die muñidoras bestimmt. Diese Frauen sind dann übers Jahr für die Blumenopfer verantwortlich. Aus Gartenblumen fertigen sie kleine Arrangements, in denen winzige Figürchen, Kreuze und Sterne versteckt sind, und legen diese jeden Sonntagmorgen in den verschiedenen Kirchen nieder. Ledige stecken die Blumen in bestimmten runden Formen, nur alte Frauen oder Witwen dürfen zweigförmige Gebilde anfertigen. - 1976

The legends are only available in German or Spanish
Bild aus dem winterlichen Altiplano Perus. Indiofrau mit Kind im Departement Puno. Sie holt getrockneten Lama- oder Kuhmist, der als Brennmaterial dient. - San Juan de Chuquibambilla, Ayaviri, Puno - 1976

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Hirtin mit Lamas und Alpakas im Altiplano an der Straße nach Mazo Cruz, Puno. - 1976

The legends are only available in German or Spanish
Markt in Urcos, Departement Cuzco. Chichaverkäuferin - Maisbier (chicha) war wahrscheinlich schon bald nach der Kultivation des Maises bekannt. - 1976

The legends are only available in German or Spanish
Obsthändlerinnen am Bahnhof von Cuzco. - 1973

The legends are only available in German or Spanish
Sonntagsmarkt in Chinchero, Departement Cuzco. Das Gegenstück zum europäischen Würstchenstand - die Küche unter freiem Himmel. - 1976

The legends are only available in German or Spanish
Indiofrau mit ihrem Kind auf dem Rücken beim Kochen. Als Brennmaterial verwendet sie getrockneten Lama- oder Kuhmist, mit dem Blasrohr facht sie die Gluten an. Chuquibambilla - Departement Puno, Peru. - 1976

The legends are only available in German or Spanish
Der Stamm der Chipayas im bolivianischen Departement Oruro, der nur noch knapp tausend Seelen zählt, bewohnt eine besonders unwirtliche Gegend des andinen Hochplateaus am Río Lauca, der in einen Salzsee fließt. Als einzige Hochlandindios bestreiten die Chipayas einen Teil ihres Nahrungserwerbs durch Jagd, da Ackerbau und Viehzucht allein wegen des stark salzigen Bodens den Bedarf nicht zu decken vermögen. Gruppen von Jägern lauern jeweils in der Morgendämmerung am Seeufer auf Flamingos, Enten und Andengänse, die sie mit Bolas, an langen Riemen befestigten Wurfkugeln, erbeuten. Das Wort Chipaya stammt aus dem Aimara und bedeutet «mit Schilfschnüren verflochtene Schilf- oder Strohmatte». Als Schutz gegen den starken Wind des Altiplano müssen nämlich die Chipayas seit alters her die Strohlagen ihrer Dächer mit Schnüren herunterbinden. Dass die Chipayas, wie sie glauben, die direkten Nachfahren vorinkaischer Bevölkerungen sind, wird durch Mumienfunde in Totentürmen jener Zeit untermauert, die neben andern Ähnlichkeiten die gleiche Haartracht zeigen, auf die die Frauen Stunden und Stunden verwenden. Das Bild zeigt einen typischen vorkolonialen Webstuhl. - 1976

The legends are only available in German or Spanish
Araukanerfrau mit dem charakteristischen Silberschmuck aus der Region Temuco, Provinz Cautín, Chile. Nach der Eroberung der chilenischen Gebiete durch Pedro de Valdivia um 1550 hatten sich die kriegerischen Araukaner an die Spitze aller Aufstände gegen die Fremdherrschaft gestellt, und unter ihrem Führer Lautaro marschierten die indianischen Heere nach der Befreiung der südlichen Gebiete sogar auf die Hauptstadt. Der Angriff wurde abgeschlagen, doch das araukanische Kerngebiet blieb bis gegen 1800 de facto unabhängig. - 1973

The legends are only available in German or Spanish
Eine junge Kogi-Mutter mit ihrem Schmuck. 1977

The legends are only available in German or Spanish
Marktszene vom Sonntagsmarkt in Riobamba, Provinz Chimborazo in Ecuador. - 1976

The legends are only available in German or Spanish
Saraguro in der Provinz Loja, Ecuador. Ein besonders schöner Brauch der Saraguros sind die Blumenopfer: Alljährlich werden in der weihnächtlichen Mitternachtsmesse die muñidoras bestimmt. Diese Frauen sind dann übers Jahr für die Blumenopfer verantwortlich. Aus Gartenblumen fertigen sie kleine Arrangements, in denen winzige Figürchen, Kreuze und Sterne versteckt sind, und legen diese jeden Sonntagmorgen in den verschiedenen Kirchen nieder. Ledige stecken die Blumen in bestimmten runden Formen, nur alte Frauen oder Witwen dürfen zweigförmige Gebilde anfertigen. 1976

The legends are only available in German or Spanish
In dem auf 2960 Meter Höhe gelegenen Cajamarca lockte Francisco Pizarro den Inka Atahualpa in einen Hinterhalt und nahm ihn gefangen. Noch heute wird die «Camara de rescate» gezeigt, jenes Zimmer, das Atahualpa mit Gold anfüllen ließ. Das Lösegeld rettete ihn jedoch nicht vor dem gewaltsamen Tod. Cajamarca hat bis heute weitgehend seinen kolonialen Charakter bewahrt, und mit seinen 30‘000 Einwohnern ist es ein reger Marktflecken: Eine Marktfahrerin spinnt ihre Wolle im Gehen. - 1976

The legends are only available in German or Spanish
In dem auf 2960 Meter Höhe gelegenen Cajamarca lockte Francisco Pizarro den Inka Atahualpa in einen Hinterhalt und nahm ihn gefangen. Noch heute wird die «Camara de rescate» gezeigt, jenes Zimmer, das Atahualpa mit Gold anfüllen ließ. Das Lösegeld rettete ihn jedoch nicht vor dem gewaltsamen Tod. Cajamarca hat bis heute weitgehend seinen kolonialen Charakter bewahrt, und mit seinen 30‘000 Einwohnern ist es ein reger Marktflecken: Eine Marktfahrerin trägt den neuen Hut über dem alten nach Hause. - 1976

The legends are only available in German or Spanish
Eine Indiofrau in einem Binsenboot im bolivianischen Teil des Titicacasees. Da der See über weite Teile nur wenige Meter tief ist, benützen die Indios neben dem Binsensegel auch eine lange Stange zum Staken. Die verblüffende Ähnlichkeit dieser Binsenboote mit Darstellungen von Papyrusbooten in altägyptischen Gräbern, zusammen mit gewissen Übereinstimmungen der mittelamerikanischen Kulturen (zum Beispiel der Maya-Pyramiden) mit der Niltalkultur, gab Anlass zu den gewagtesten Hypothesen. So versuchte Thor Heyerdahl vor einigen Jahren mit einem Papyrusboot den Atlantik zu überqueren. Die Annahme, dass ähnliche Umweltbedingungen und die Eigengesetzlichkeit der vorhandenen Materialien zu analogen Lösungen führen müssen, ist dadurch allerdings noch nicht widerlegt. - 1969

An Indian in typical dress drinking her chicha - Cambapata market - Cuzco - 1969

A woman of the "Uros" who lives on the floating islands on Lake Titicaca. She still grinds the wheat as it did hundreds of years ago. - 1969

A weaver with her spindle makes yarn from sheep's wool. Mancos in the Callejón de Huaylas, Department of Ancash. - 1969

A weaver with her spindle makes yarn from sheep's wool. Cajamarca Region in North Peru. - 1969

Cajamarca women wash their clothes in a small river near Baños del lnca. - 1969

These women sell their fish at a market in the Rimac neighbourhood of Lima. The pelicans are waiting to get their hands on a bite. - Peru - Lima - 1969

A Shipibo woman from the village of San Francisco near Pucallpa wears a typical clay pot painted with geometric patterns. - 1969

A Shipibo woman from the village of San Francisco near Pucallpa. - 1969

An old Shipibo woman spinning her wool into yarn - Paococha on the Río Ucayali. - 1969

In the Belén district of Iquitos, families with many children are not rare. - 1969

Mummy of a young woman - Second phase of the Atacameña culture - 300 BC - Origin: Solor - Museum San Pedro de Atacama - Chile - 1976

Mummy of a woman with child - Atacameña culture second phase - blanket with borders - volcanic rock and turquoise necklace - Origin: Sequitor Alambrado - Museum San Pedro de Atacama - Chile - 1976

An old woman from Yungay talks about the Terremoto earthquake of 31 May 1970, which had a magnitude of 7.8 and killed about 70,000 people. - 1976

An lndia cuzqueña from the Ollantaytambo region in her typical dresses. - 1976

The settlement of settlers from Wales in the valleys of southern Argentina represented the first stage of a comprehensive colonisation programme. Welsh people even ventured into the Andes range. Their intention was to promote agriculture and exploit mineral resources in this part of Argentina. North and west of the Río Chubut, they discovered virgin land as they advanced into the long valleys of the Sierra. The picture shows the interior of a colonial home in Gaiman (Chubut province), an important settlement. This home belongs to Miss Mainwen Williams, the 70-year-old daughter of an Argentinian mother and a Welsh father. Her family includes nine siblings. All the objects that decorate the house are about eighty years old, so they date from the first period of immigrant settlement in this region. There is a small Welsh museum in Gaiman. - 1973

This kiosk is located at Plaza 25 de Mayo in the city of San Juan. The newspaper vendor is selling her wares. - 1973

This picture is a document. It depicts Angela Loij, who was born sometime between 1896 and 1898 on the estancia “La Sara” (Tierra del Fuego province). This woman is the last survivor from the Ona-lndian tribe, who inhabited a large part of Tierra del Fuego not so long ago. Angela Loij lives in a modest little house in Río Grande, the second largest town on the island, with the support of some clergymen who have settled in the area. The Ona hunted on foot. They consumed the meat of guanacos, foxes, birds and seals, but also shellfish, mushrooms, wild fruits and berries. They built conical, portable huts out of branches and covered them with skins. To protect themselves from the cold, they greased their bodies. The Ona lived in small groups of only about twenty people. - 1973

An Indian woman from the province of Neuquén. She belongs to the Araucaniens, who live on both sides of the border between Argentina and Chile. The silver jewellery worn by the women of this ethnic group is remarkable. - 1973

Archaeological discoveries have been numerous in the northwestern provinces of Argentina. The picture shows a female figure in terracotta, 31 centimetres high. This object belongs to the Condorhuasi culture (Museo Calchaquí, Catamarca). - 1973

On June 24th there is an alms harvest for San Juan in Jujuy. - 1973

The majority of Paraguay's Indians are Guaranis. You also meet them in the Argentinean province of Misiones. This indigenous woman is sitting outside her house, weaving a basket. - 1973

The young women also wear traditional clothing, taken on June 17, 1973 during the celebrations for the anniversary of the death of Martín Miguel de Güemes.

If the gaucho has more than the bare necessities, he is soon the head of a large family. Far from all the comforts of civilisation, a gaucho's wife takes care of the kitchen and household and weaves the necessary fabrics herself. - Estancia Palitué, Province Neuquén. - 1973

The gaucho's wife hardly shows up, except at some village festivals or when going to church on Sundays. - San Antonio de Areco, Province Buenos Aires. - 1975

No gaucho who does not know how to strum the guitar and improvise, in verse, a tender or perfidious "payada". - Estancia Santa María, Ayacucho, Province Buenos Aires - 1975

Dance of the "pañuelo" and vigil in the barn of Arturo Fernandez, in La Caldera. Father Requena, gaucho parish priest and rector of the University of Salta, joined the Chacho and Arturo. But, at sunrise, it's back to the pampas ... - Estancia Campo Alegre, Province Salta - 1975

Arturo Fernandez and his wife during the mate ritual. - Estancia Campo Alegre, Province Salta - 1975

A Maya Quiché woman in traditional costume kneels on the steps of the church dedicated to Santo Tomás in Chichicastenango, Guatemala. This temple is a revered place for indigenous people who meet there, mainly on Thursdays and Sundays, market days, to pay emotional homage to their gods. The clergy has long accepted this use of the church for a purpose that has nothing in common with the Catholic ritual. The prayers in the Indian language follow one another. During the ceremony, the natives burn copal, light candles and spread flower petals. The rite is led by a chiman or indigenous priest who has turned his village church into a veritable sanctuary of the Mayan religion. The nave is divided into three sectors. In the first, located near the communion table, the chiman invokes the great figures of his country. In the central part, he addresses the God of the World. The third sector, near the main door, is less specific than the first two. Here the Indian priest can pray to any deity. - 1977

These Cuna women chat at the entrance to their house, where they are protected from the sun's rays. The Indian women love jewellery. Apart from the small gold-plated nose ring, they also wear tight-fitting bands of coral beads on their arms and ankles. On the wall of the house hang various coloured and richly decorated molas, the main product of the Cuna women's handicrafts. In the society of their matriarchal group, women play a considerable role. The onset of puberty of the daughters, for example, is an important event and the occasion for a lively celebration in which all members of the community participate. The puberty of the boys, on the other hand, takes place without any fuss. The young husband lives in his wife's house and has to help his parents-in-law. - 1977

Young Cuna Indian girl from the San Blas archipelago wearing a small gold ring on her nose. These indigenous people form an ethnic group of about twenty-five thousand people. They are a very homogeneous group whose representatives are extremely proud of their culture, whether it be language, customs or beliefs. This does not prevent the Cuna, who are highly intelligent, from being attentive to everything that is happening in the world. Many of them work outside as teachers, doctors, lawyers or artists. Each Cuna community is headed by a chief, who reports to one of the three main caciques of the region. The responsibilities of the latter extend to all the representatives of the ethnic group. A daily meeting of the members of the community allows everyone to speak and express their opinions and judgements on the most diverse problems that the natives have to face. A more democratic system of government could not be imagined!

Young Cuna Indian woman from the San Blas archipelago. She wears a small gold ring on her nose. These indigenous people form a nation of about 25 000 people. They are a very unified group whose members are exceptionally proud of their culture, language, customs and beliefs. Each Cuna community has a leader, who in turn is under the command of one of the three main caciques of the region. The responsibility of the caciques encompasses the entire ethnic community. The daily meeting of the members of the community allows everyone to speak, present their views and express their opinions on the various issues facing the indigenous people. A more democratic system of government could not be imagined! - 1977

Two Cuna women preparing their food. Here bananas are being pounded to a pulp in a wooden mortar. - 1977

A Cuna woman washing on a flat wooden trough. - 1977

The coffee harvest takes place at different times of the year in most of the Central American republics. Coffee trees are one of the main natural resources of the countries of the subcontinent. Drying of the beans takes place immediately after the harvest of the precious commodity. This operation is carried out in an ingenio (factory) established on the slopes of the mountain, in all regions where coffee trees are particularly well represented. - 1977

Mestizo woman making hats in her workshop. This craft is quite common among the inhabitants of the village of Monimbo, near Mayasa, Nicaragua. These hats are very popular with both farmers and visiting tourists. (Singer sewing machine) - 1977

Market day in Masaya in Nicaragua. A woman has bought two wicker chests. - 1977

At the train station in León, Nicaragua. - 1977

The church and a street of the old colonial quarter of the small town of Pespire in Honduras, not far from the Pan-American Highway. This picture clearly shows the charm that many peasant settlements in this republic of Central America still exude today. - 1977

Washerwomen near Choloma, on the way to Puerto Cortés on the Caribbean. - 1977

Travesía beach near Puerto Cortés, Honduras, on the Caribbean coast. This is probably the same landscape that Christopher Columbus saw when he landed on the mainland in 1502 during his fourth and final voyage. This coast is exposed to the Atlantic trade winds. The temperature is very high and rainfall is abundant throughout the year. These two factors allow an exuberant and varied vegetation to develop. All the species typical of tropical regions are represented here. The sea is full of fish, and the beach is home to many animals such as turtles, which frequent the area especially when they lay their eggs. In the thick forest nearby, criss-crossed by numerous rivers, wild animals abound, including jaguars, ocelots, tapirs, agoutis, deer, marsupials, reptiles, as well as a multitude of monkeys and birds that are a delight to naturalists. - 1977

A picturesque street in the village of Cojutepeque in the department of Cuscatlán in El Salvador. - 1977

In the village of Cojutepeque in El Salvador, a woman chats with someone behind a colonial window grille. - 1977

Mother and child in a coffee plantation near Santa Ana in El Salvador. - 1977

An Indian woman from the village of Panchimalco, located in the centre of El Salvador. - 1977

Coffee plantation near Santa Ana in El Salvador. Coffee is harvested in most Central American republics and at different times of the year. It is one of the most important natural resources of the subcontinent. Immediately after the harvest, the beans are dried. This process takes place in factories built on the hillsides of the more important plantation areas. - 1977

Old Indian woman from La Antigua, Guatemala. In Indian society, the elderly have a prominent place and are by no means relegated to the side-lines. They share the daily lives of their community members until their death. There is a deep respect between the young and the old. It is expressed in an attitude of reverence and submission that the former spontaneously accord to the latter. The prestige of a man or a woman increases with the years. Moreover, the highest positions in the social hierarchy of the group are always reserved for people of a certain age who, throughout their lives, have shown intelligence, great moral probity and unwavering loyalty to tradition. In this distinctly patriarchal society, women nevertheless enjoy a very special status. She shares with her husband all the advantages and benefits of playing an important role in the community. Very often, the elderly man is referred to as the . It is his task to lead religious festivals and ceremonies. He is the staunch defender of the beliefs and rites that the Indians accord to their gods. For her part, the old Indian woman takes care of the education of the small children and devotes herself to various forms of handicrafts which, like weaving or the making of ceramics, imply a very sure talent, patience and a perfect knowledge of the craft. - 1977

Suspension bridge over the Seleguá River, which rises in the Cuchumatanes mountain range and flows northwest through the department of Huehuetenango in Guatemala towards Mexico. - 1977

An Indian woman in the town of Antigua in Guatemala. - 1972

An Indian woman from La Antigua sits at her loom. The fabrics thus produced vary considerably in colours and patterns from region to region and even from village to village. This peculiarity, which is found in all the Indian republics of the continent, stems from the fact that clothing is a characteristic of origin for the indigenous people. It distinguishes them from the others and expresses their attachment to their place of origin. - 1977

Doña Concepción Pacach Tzina weaving. She is wearing the traditional dress of her people and lives in the village of Santiago Atitlán in Guatemala. The indigenous weaving technique has hardly changed over the centuries. Most other commercial activities are also carried out using the same simple technique as in the past. Nevertheless, many Indians, some of whom are ingenious craftsmen, are able to produce actual works of art, weavings or ceramics, basketry and objects made of stone, metal or wood. - 1977

Doña Concepción Pacach Tzina wears the traditional dress of her people and lives in the village of Santiago de Atitlán in Guatemala. The typical costume is an example of the culture of every town in Guatemala. One of the most striking accessories is the famous tocoyal of Santiago Atitlán. The tocoyal is a ribbon that is wrapped around the head and is between 20 and 25 yards long, which is roughly equivalent to between 16 and 21 metres. To use it, it is wrapped around the head 20 times, simulating a hat. The 20 loops refer to the Mayan calendar and also signify the continuity of life, the feathered serpent and the Tzu'tujil culture. One of the most famous personalities to wear this garment was Doña Concepción Ramírez Chonita from Santiago Atitlán, who won the competition to be depicted on the 25 cent coin of the national currency in 1936. - 1977

The typical costume is a sample of the culture of each village in Guatemala. One of the accessories that stands out the most is the famous Tocoyal of Santiago Atitlán. The Tocoyal is a ribbon that is wrapped around the head and measures between 20 and 25 rods long, or approximately 16 and 21 metres. The way it is used is by wrapping it 20 times around the head, simulating a hat. The 20 turns are related to the Mayan calendar and also signify the continuity of life, the feathered serpent and the Tzu'tujil culture. One of the best known personalities who wore this garment was Doña Concepción Ramírez Chonita, from Santiago Atitlán, who in 1936 won the competition to appear on the national 25-cent coin. - 1977

The young Mayan woman Rosa-María embroiders flowers on a blouse (huipil). These embroideries are typical for the Santiago Atitlán area. - 1977

Two Mayan women in their typical costumes meet for a chat in front of the entrance to a pharmacy in Santa Cruz in the department of Alta Veracruz. - 1977

A Mayan woman visits the health post in Santa Cruz Verapaz with her son. - 1977

This Mayan woman waits patiently on a bench in San Cristóbal in the department of Alta Verapaz. - 1977

Indian woman from the Guatemalan village of Tactic with her youngest child. Mayan women are excellent mothers. They are always immensely devoted to their children. A birth is always eagerly awaited and gives rise to a joyful celebration in which all members of the community participate. The upbringing is exemplary. The little Indians are included in the life of the adults at an early age, taught traditional actions and taught to obey the sacred old laws of their group. - 1977

A young Mayan woman from Salamá, Baja Veracruz, is photographed with her child by a street photographer. - 1977

Picturesque scene taken at the Friday feria in the Guatemalan village of San Francisco el Alto. You can find everything in the Indian markets, not only products of the land and crafts, but also domestic animals. The turkey has been known throughout Central America since pre-Columbian times. Then it moved to South America. The Spaniards brought this bird to Europe when they conquered the American continent. - 1977

Friday market in San Francisco El Alto in the department of Totonicapán, Guatemala. From the 16th century onwards, the Spanish introduced domestic animals unknown to the natives into the Americas, but which they began to breed for their own use. Cows, sheep, goats and pigs became common. Pigs rose to prominence during the colonial period and became a desirable source of income in many areas. In the lower regions, pigs are fed on bananas or cassava (palm lilies). They roam freely in the streets of towns and supplement their diet with whatever is available to them. However, in the mountainous areas of Guatemala, these animals are raised for the production of lard, which is sold to mestizos and whites. - 1977

Young Mayan woman at the Friday market in San Francisco El Alto in the department of Totonicapán, Guatemala. Following the example of their ancestors from pre-Columbian times, Mayan women today still carry everything on their heads, the laundry they washed at the river, the fruits, utensils, edibles and small pets they want to sell at the market. - 1977

A Mayan woman at the Friday market in San Francisco El Alto in the department of Totonicapán, Guatemala. Following the example of their ancestors from pre-Columbian times, Mayan women today still carry everything on their heads, the laundry they washed at the river, the fruits, utensils, edibles and small pets they want to sell at the market. To do so, they use magnificent baskets made by the artisans of their community. - 1977

The Friday market in San Francisco El Alto in the department of Totonicapán starts early in the morning. Those who have travelled a long way to visit the market like to go to one of the stalls to eat something. - 1977

Indian women in San Cristóbal de Totonicapán, in the department of the same name, Guatemala. The life of the indigenous people is marked by the excellent relations that exist between the different members of the community. The most arduous tasks await each of them. But the women know how to give themselves a moment's respite. They take advantage of this time to talk with their neighbours about a wide range of topics, and to confide in them about their families and their problems. - 1977

Following the example of their ancestors from pre-Columbian times, Mayan women today still carry everything on their heads, the laundry they washed at the river, the fruits, utensils, edibles and small pets they want to sell at the market. To do so, they use magnificent baskets made by the artisans of their community. The youngest child of the family accompanies his mother on all walks. Thus, even at a very tender age, he takes part in all the events of daily life. The picture was taken in Totonicapán. - 1977

At a market near Quezaltenango, this indigenous woman weighs her goods with a simple hand scale. - 1972

Mother and child photographed on the road from Quezaltenango to the capital of Guatemala. Like their more distant pre-Columbian ancestors, today's Mayan women carry everything on their heads: the clothes they have washed at the river, the products of the land and crafts, the provisions for the road or even the small domestic animals they go to sell at the nearest market. For this purpose, they use beautiful baskets made by artists from their community. The youngest child in the family accompanies his mother on all her journeys. Thus, from a very young age, the Indian child comes into contact with all the realities of the daily life of the woman to whom he owes his birth. - 1977

A young Maya quiché woman in the market of Chichicastenango. - 1972

Potters' corner at the Sunday market in Chichicastenango, Guatemala. This fair allows the inhabitants to buy or sell the products of the soil and handicrafts. The Indian woman looks longingly at the objects she has decided to buy. - 1977

Mayan women selling tortillas (cornmeal cakes) in Chichicastenango, Guatemala. The market starts very early in the morning. Mobile kitchens are frequented by those who have often travelled great distances to get to the fair. - 1977

A mother with her child, taken at the Sunday market in Chichicastenango. Following the example of their pre-Columbian ancestors, Mayan women carry the youngest child of the family on their backs. It accompanies its mother on all walks. In this way, it participates in all the events of daily life from a very tender age. - 1977

A Mayan Quiché woman on the steps of the Church of the Calvary. She burns pieces of copal and prays to her gods. - 1977

The votive offerings are placed on the steps of the Church of the Calvary. They burn pieces of copal and pray to their gods. - 1977

A Mayan Quiché woman on the steps of the Church of the Calvary. She burns pieces of copal and prays to her gods. - 1972

The majority of the inhabitants of Belice are coloured, Mayan, Mestizo, Antillean, Mulatto, Syrian, Lebanese and Chinese. All these people speak a language with Spanish, English and French elements. British Honduras or Belize is a small country that is hardly spoken of, at least not in Europe. - 1978

A Réguibat tribe on their way over the pass of Ammojar (Mauritania). Wife and children make the journey in a palanquin that protects them from wind and dust. - Mauritania - 1968

A Berber woman travelling the streets of Chinguetti with a group of musicians. - Mauritania - 1968

A Berber musician group in the streets of Chinguetti. The tidinit is a long-necked lute and is traditionally played by nomadic Berber tribes. It has a body made of a calabash. The soundboard is made of a degreased but untanned animal skin. Unlike tanned leather, this rawhide becomes very hard and remains firm. - Mauritania - 1968

Berber nomad woman with child at Cara Aderg camp near El Beyedh, Maretania. - 1970

Moorish woman from Tichitt - Mauritania - 1970

The interior decoration of the houses of Oualata (Mauritania) is linked to the brilliant doctrine that flourished in this town between the 16th and 18th centuries and attracted many foreigners. It deeply shaped the local, very puritanical mores, and one of the social consequences was the confinement of women. Struggling with boredom, they came up with the idea of richly decorating the interior of the house. The paintings were applied to the whitewashed walls with a finger. Here, the artist Fafa Mint Barka at work. - Mauritania - 1970

Tuareg woman from the Dag Rali tribe in the Hoggar. Around her neck, apart from the simple necklaces, she wears a pendant of 14 silver, faceted diamonds attached to a leather base. Underneath is an amulet with geometric ornaments. It encloses a Koran verse and is typical of Berber art. - Algeria - 1966

Back from the fields - Two women in Tamentit village south of Adrar in Algeria. - 1971

Young woman in Adrar, Algeria - The oasis itself is of great beauty and is home to several historical monuments. The settlement of the region is quite old and the area has been home to different cultures. This intermingling has produced a number of traditions, cultural and craft practices that are still present in the lives of the inhabitants today and are reflected in the local folklore and cultural heritage. - Algeria - 1971

In the cool interior of a house in Ghardaïa, an Arab woman weaves a carpet. Mzab carpets are well known throughout the Sahara for their elegant, colourful geometry, especially those from Beni-Isguen, the holy city of the Mzabites. - Algeria - 1966

Feminine adornment. The silver chest pendant is the jewel in a woman's outfit on her wedding day. Its composition and ornaments are always the same. Around the neck: a kind of necklace composed of cloves, whose fragrance is much appreciated by women. - Algeria - 1966

Illizi in Algeria: The Touareg woman - wife of Amastan - loads her dromedary with her household goods. - Algeria - 1962

A Tuareg woman grinds the grain on a stone mill - Camp Idriss - Dider - Tassili n'Ajjer. - Algeria - 1966

The shadows are getting longer, evening is coming. The shepherdess returns to the oasis with her meagre herd of goats. In the background, the Arab village of Azzelouaz, which together with the Tuareg-inhabited Adjahil and the predominantly black El Mihan forms the most important oasis in southern Algeria, Djanet. - Algeria - 1962

The water service is women's work. The containers are made of bottle gourds. The women carry them from the well to their homes with the help of a rope tied around their foreheads. . - In the El Mihan district, Djanet. - Algeria - 1966

Young sedentary Tuareg woman in festive robe. - Djanet - Algeria - 1962

Fadhi, the daughter of Philippon, in a festive costume - Djanet - Algeria - 1969

The imzad, a one-stringed violin, consists of half a bottle gourd covered with goatskin and a wooden handle. The string is made of horsehair. The bow is a curved piece of laurel rose wood. Only the women play this instrument on festive days. Tuareg poetry is expressed orally. - Algeria - 1962

Young Tuareg woman from the Djanet region. - Algeria - 1962

Tuareg society has a matriarchal structure. This imzad player (the imzad is a one-stringed musical instrument) praises the great deeds of her ancestors as handed down to her by her mother; she is the keeper of tradition. However, the difficult art of playing the imzad is becoming more and more lost. The instrument is made of half a calabash with sheepskin stretched over it, the bridge is made of the wood of the laurel rose. - Algeria - 1962

The inhabitants of Djanet dance the festival of Shebiba. The women beat the obsessive rhythm tirelessly with their drum, the Ganga. - Algeria - 1962

In Fezzan, in the Edeyen of Oubari, a strange people lives near the lakes surrounded by high dunes. They are the Daouda. The word Daouda comes from "doud", which means worm in Arabic. In fact, the Daouda eat "worms", which they fish in the lakes fed by underground springs. Only the women are authorised to devote themselves to this task. Their net resembles the plankton net used by biologists. The worms - in reality crustaceans - are dried and then buried for several months before being eaten. - Libya - 1964

A basket trader at the Murzuk market sells her wares. - Libya - 1964

On the edge of the Tibesti, a group of Toubou women are busy building a nomad tent. This dwelling consists of an oval frame, while a network of palm branches and ribs supports an assembly of mats attached to each other by thorns. In the organisation of a camp, it is traditional that the house and furniture belong to the woman. - Chad - 1967

Somewhere in northern Tibesti, these tubu women are busy setting up camp. - Chad - 1967

Women's meeting in the Bardaï oasis. - Chad - 1967

Zouï oasis near Bardaï. In the enclosed courtyard of a Toubou house, an old woman is busy weaving baskets. The palm fibres woven into strips, put together, make baskets or sleeping mats. While the substructure of the houses is made of brick, the roof is made of large rushes, which can be found almost everywhere in the Sahara. - Chad - 1967

The young Tubu woman Cherie sorting grains. - Bardaï - Tibesti - Chad - 1967

This Tubu woman from the Bardaï oasis, Tibesti, pours the water from her “dellou” into a seguia, the gutter that irrigates the garden she maintains. The rope to which the “dellou” is attached is fixed to the end of a long wooden pendulum weighted with a stone at the other end, so as to form a pendulum. This is a long, tedious and arduous task which, with countless variations, is repeated in all the oases over the entire surface of the Sahara, between the Red Sea and the Atlantic. The only exception is the land of feggaguir (plural of foggara), long underground canals leading to the open air in the oasis; they were dug by man and sunk to the places where it was possible to drain a little water. There are 360 kilometres of canals in the oasis of Aoulef alone. But in all other cases, the “chadouf”, with its pendulum, is the typical hydraulic device of the oases. The most astute use a donkey, an ox or a camel to bring up the “dellou” full of water from the bottom of the well. - Chad - 1967

Mrs Leclerc with child. The tubu woman is beautiful, the facial features and fine physique suggest a Mediterranean rather than a negroid type. - Bardaï - Tibesti - Chad - 1967

Mrs Leclerc - The tubu woman is beautiful, the facial features and fine physique suggest a Mediterranean rather than a Negroid type. - Bardaï - Tibesti - Chad - 1967

The young Tubu woman Cherie. - Bardaï - Tibesti - Chad - 1967

When it is festival time in Bardaï, the women adorn themselves with their most beautiful finery and become brightly coloured dolls. The silver, sometimes gold, jewellery flares in the sun. The Toubou woman is beautiful, the facial features and fine physique suggest a Mediterranean rather than a Negroid type. - Bardaï - Tibesti - Chad - 1967

The festival at the forges of Bardaï is in full swing. To the sound of the drum, the women dance slowly in circles, and their arms are like snakes lambent against the sky. - Bardaï - Tibesti - Chad - 1967

The wedding feast at the forges of Bardaï is in full swing. To the sound of the drum, the women dance slowly in circles, and their arms are like snakes lambent against the sky. - Bardaï - Tibesti - Chad - 1967

Foot bracelets. These silver jewels are the work of blacksmiths. Both feared and despised by the nomads and the sedentary people living in the desert, the blacksmith or malem belongs to a special caste. He masters fire and material, fashioning jewellery as well as weapons or the metal parts that make up the harness of camels. - Bardaï - Tibesti - Chad - 1967

When it is festival time in Bardaï, the women adorn themselves with their most beautiful finery and become brightly coloured dolls. The silver, sometimes gold, jewellery flares in the sun. The Toubou woman is beautiful, the facial features and fine physique suggest a Mediterranean rather than a Negroid type. - Bardaï - Tibesti - Chad - 1967

These blacksmiths' wives in Bardaï give a timeless image of the Sahara.... The fabrics they wear come mostly from the Fezzan and are brought by the trucks that supply the oases in the Tibesti. - Bardaï - Tibesti - Chad - 1967

In Bardaï, the wife of a blacksmith takes part in the festival with her most beautiful ornaments and dances late into the night. - Bardaï - Tibesti - Chad - 1967

Galli, a young Toubou woman from Bardaï, is the soul of the parties that are improvised in the shade of the palm trees. She goes from house to house and gathers her friends to dance. The fabrics she wears come from the Fezzan with the camions that supply most of the Tibesti oases. - Bardaï - Tibesti - Chad - 1967

On the night of Tibesti, a wedding is celebrated. The women dance in a circle; the blacksmith sings the love songs that the young girls take up; intoxicated with joy, he beats his drum. The men look on in admiration and try to establish future kinships. - Bardaï - Tibesti - Chad - 1967

It is the woman who is entrusted with the task of setting up the house. The house and the furniture belong to her. - Tibesti - Chad - 1967

Tubu woman. Early in the morning she has left her camp to go to Zouar, hoping to sell some lean goats there or to exchange them for tea, sugar or millet. - Tibesti - Chad - 1967

Tubu woman. The Tubu are pastoral nomads who mainly keep goats and sheep, and they also breed camels. Donkeys are also kept as work and pack animals. In contrast to the Tuareg, who are neighbours in the west, the Tubu have an egalitarian form of society; the position of women is stronger than in most other Islamic ethnic groups. - Tibesti - Chad - 1967

Young Tubu woman in the Maman Delaï camp near Chirfa in Djado - Niger - 1968

In Chirfa in eastern Niger, Indi Kouarodo shows us a different pattern of African beauty. The rich ornamentation of her garment comes from nearby Libya. - Djado - Niger - 1968

Séguédine, the old salt town. It used to be called Sogodem and derived its wealth from the salt mines. Today it is a slowly dying oasis on the edge of the Ténéré. A few sedentary people, the Kanouri, lead a destitute existence here. – Kaouar – Niger – 1966

Young canoe woman from Séguédine. Like the tubu women, she wears a ring in the right wing of her nose, which represents a snake curling in a circle. The fine plaits of the hairstyle are re-braided about once a month. Grease or oil is added to make them shiny. – Kaouar – Niger – 1966

The beauty of the gesture of this young Kanuri woman, captured by the lens in Séguédine (Niger), should not make us forget that she is using an authentic prehistoric millstone to crush the grain used to prepare the flour from which we make the pita bread or the tasty couscous. Her gesture is the same as that of her distant ancestors, the same gesture that has also been preserved for us in Egyptian bas-reliefs. This primitive millstone, or "standing millstone", on which the grinder slides to crush the grain, must not be confused with the small Arab stone mill made up of two millstones, one, mobile, rubbing on the other, fixed, by rotation around a common axis. – Kaouar – Niger – 1966

Young canoe woman from Séguédine. Like the tubu women, she wears a ring in the right wing of her nose, which represents a snake curling in a circle. The fine plaits of the hairstyle are re-braided about once a month. Grease or oil is added to make them shiny. – Kaouar – Niger – 1975

Kanouri woman with her traditional nose ring, Séguédine oasis - Kaouar - Niger - 1975

The interior of a house in Agadez (Niger). The women are admirably skilled in leather handicrafts, which they decorate with geometric patterns. These leather pieces are assembled into a tasufra, a sack that is hung on the camel's saddle and filled with clothes and various utensils when moving around. – Niger - 1966

Salt mines of Tegguiddan-Tessoum in the northwest of Agadez, Niger. Salt mixed with earth is extracted from the surrounding salt pans and dissolved in water, in this type of salt pans. Once the water has evaporated, the salt is collected by the women in wide gourds. – Niger – 1966

A basket trader advertises her wares. - Port of Kabara - Mali - 1969

In Mopti, the inhabitants are ethnically heterogeneous. A high percentage are Fula. There are also Marka, Bambara, Bozo, Bobo and, in splinter groups, Mossi. - Mopti - 1969

A Fula woman adorned with rich jewelry from Boré, located in the Mopti area. - Mali - 1969

A young girl from the Gourma region, Mali, offers milk in a calabash. The nomads have not adopted pottery, which is too fragile for transport purposes. However, they know how to boil liquids in a simple skin bag stretched over a wooden hoop by throwing heated stones into it. The consistency of the forms from prehistoric times to the present day is admirable. - Mali - 1969

Young woman from the town of Hombori, which lies between Mopti and Gao on the edge of the Hombori-Tondo table mountain. This area is inhabited by the Gurma tribe. - Mali - 1969

Filingué is located in a zone where agropastoralism is practised. The large market of Filingué is mainly used by pastoralists and millet farmers, members of the Fulbe and Tuareg ethnic groups. The town's inhabitants struggle with poor nutrition, lack of access to drinking water and problems with water drainage in rainy seasons. - Water transport by calabash - Niger - 1970

Water is an absolute necessity, but in general it is neither so scarce nor so inaccessible that one cannot live in its comforting proximity. The charming image of the water-carriers of Tebaram, between Tahoua and Filingue (Niger), brings to our attention one of the main occupations of the Saharan nomads: obtaining the precious liquid, transporting it and storing it. The calabashes indicate a semi-sedentary tribe, because the caravan driver uses a tube made of goatskin, the famous gerba. Before each departure, it is the one that demands all attention: One is loaded onto each camel to prevent them all being lost or damaged together, one inspects its condition, its stitching, the straps that hold its closure and the ropes on which it hangs. Rightly so - after all, a single carelessness can mean death. - Niger - 1970

A young Fula woman at the well of Tébaram, located in an area where agropastoralism is predominant. - Niger - 1970

Women carrying their household goods on their heads - Tahoua - Niger - 1970

You can even use the precious water from Eskiman's well to wash your hair. - Niger - 1970

The household goods of a Fula family - Eskiman well - Niger - 1970

A Peul Bororo woman mends a garment in the tent. She wears an amazing amount of silver rings on her ears. - Eskiman well - Niger - 1970

The irreproachability of their bearing stems partly from the fact that they learn very early to carry heavy loads on their heads. Typical of their breed, apart from the graceful gesture of this Bororo carrier, are the very large eyes, the delicacy of the mouth and the rather oriental imprint of the head. The ears, pierced all along the rim by many holes, allow to wear amazing amounts of silver rings. - Fountain of Eskiman - Niger - 1970

The irreproachability of their bearing stems partly from the fact that they learn very early to carry heavy loads on their heads. Typical of their breed, apart from the graceful gesture of this Bororo carrier, are the very large eyes, the delicacy of the mouth and the rather oriental imprint of the head. The ears, pierced all along the rim by many holes, allow to wear amazing amounts of silver rings. Two cords serve to hold two different collections of amulets, to which . . . Safety pins are added! The chignon, worn over the forehead, recalls the Phrygian hairstyle of figures in rock paintings in the Tassili. - Fountain of Eskiman - Niger - 1970

Woman from the Peul-Bororo people at the well of Ekisman. The Bororo are animists and live in an endogamous society where you only marry within your own clan, so they are considered the "purest" Peul people. - Well of Eskiman - Niger - 1970

Mariam is a Peul Bororo woman. The Bororo tribe is fundamentally animistic and forms an endogamous society. Marriages are therefore necessarily within the group, so the Bororo consider themselves the "purest" of the Peulh. - Eskiman well - Niger - 1970

The woman plays a very important role in the society of the Peul (Fula), and she has a lot of freedom, but she also respects the customs of her race that have come down to her from the ancestors. - Eskiman well - Niger - 1970

Who radiates more joie de vivre than this young Bororo woman? Typical of her costume are the small bodice that leaves part of the body uncovered, the heavy earrings, the amulets worn on the chest. Married for two years, this peul woman still has no child, for these prudent, balanced people have been practising a kind of birth control for a very long time, with the virtue of the simple having the greatest effect. The woman plays a very important role in the society of the Peul (Fula), and she has a lot of freedom, but she also respects the customs of her race that have come down to her from the ancestors. - Eskiman well - Niger - 1970

A proud Bororo lady with her typical features at the well of Ekisman - Niger - 1970

This simple tent is the dwelling of a family Bororo - Ekisman well - Niger - 1970

Typical of their breed are the tattoos on the Bororo's face. The ears, pierced all along the rim by many holes, allow to wear amazing amounts of silver rings. Strings around the neck are used to hold various collections of amulets. - Fountain of Ekisman - Niger - 1970

South of Agadez, on the road to Zinder, lies the village of Tanout. Members of sub-groups of the Kanuri, Fula (Peul) and Tuareg ethnic groups live in this area, all of them mainly practising agropastoralism. This Peul-Bororo woman radiates beauty and elegance. - Tanout - Niger - 1970

South of Agadez, on the road to Zinder, lies the village of Tanout. Members of subgroups of the Kanuri, Fula (Peul) and Tuareg ethnic groups live in this area, all of them practising mainly agropastoralism. This Peul-Bororo woman with her youngest child on her back radiates beauty and elegance. - Tanout - Niger - 1970

In the camp at the Crab Claw at the end of the Oued Arakao - Aïr - Niger - 2000

A Targia in the camp at the Crab Claw at the end of the Oued Arakao - Aïr - Niger - 2000

Targia with child in the Kel-Tédélé-Tuareg camp in the Oued Gouloukou - The mortar is hand-carved from aborak wood and is also used as a musical instrument when reversed and covered with a goatskin. The stick is made of acacia wood. - Kogo - Aïr - Niger - 1992

Preparing food in the Kel-Tédélé-Tuareg camp - Oued Gouloukou - Kogo - Aïr - Niger - 1992

A goat being milked - Kel-Tédélé-Tuareg camp - Oued Gouloukou - Kogo - Aïr - Niger - 1992

In the camp near the well of Faris - Air - Niger - 1992

Targia in the Kel-Tédélé camp in the Oued Tchiulmas at the foot of the Tamgak massif - Aïr - Niger - 1992

Women's smiles - The smiles of the women at the well of Tezirzek testify to their confidence in their freedom and the serenity that a hard but happy life brings. - Aïr - Niger - 2003

A veil of respect - To follow the ancestral way of life, tradition and freedom merge in mutual respect. - Camp of Chanounou - Aïr - Niger - 2003

Wife of Chanounou, the chief of a traditional Tuareg tribe - Aïr - Niger - 2003

On the edge of the Tamgak Mountains you can find rock engravings like this stylised woman - Aïr - Niger - 2001

Selima preparing cheese from goat's milk - Chemma camp in Iberkom - Niger - Aïr - 2001

A Targia making cheese from goat's milk - Chemma camp in Iberkom - Niger - Aïr - 2001

The fire must be rekindled - Toufouchi camp - Niger - Aïr - 2001

Ibrahim's daughters fetch the precious water from the waterhole - Toufouchi camp - Niger - Aïr - 2001

Ibrahim's daughter tastes the precious water from the waterhole - Toufouchi camp - Niger - Aïr - 2001

A Targia in the Toufouchi camp - Aïr - Niger - 2001

I wonder if the grandmother is looking after her grandchild here? - Toufouchi camp - Niger - Aïr - 2001

Targia with child in the Irham camp at the Tanet Mellet well - Niger - Aïr - 2001

A Targia preparing tea - Zakkat - Aïr - Niger - 2001

23 - Tagueït bas (Aïr). - Horse Period. A figure without a weapon, carrying an indeterminate round object on the left arm. Decoration on the central part of the body. From the top of the feathers to the base of the feet: 1.10 m.

218 - Tadrart Acacous. Oued Kessan. – Another scene in the same style as the previous one. On the right side, women with children are depicted. Width of the panel: 0.84 m.

226 - Tadrart Acacous. Tin-Achigh. – Two seated people, wearing long tunics and bare feet, talking to each other. The figure on the left is 0.16 m tall.

227 - Tadrart Acacous. Tin-Achigh. – Three figures in tight white tunics, emphasizing the waist. The middle figure has black arms, but the rest of the body is white. He holds a stick in his left hand. The middle figure is 0.20 m tall. Note the white stick on the left.

228 - Tadrart Acacous. Teshouinat-Tagzelt. – A curious sight of two figures whose white tunics flare out at the bottom, possibly due to a rotating movement (?). A strange representation appears in the center, above the larger subject, who has suspended a round object from his left arm, which could be a shield. Noticeable ankle rings are visible here. The width from the right to the left tunic is 1.10 m.

244 - Tadrart Acacous. Tin-Lalan. – Ritual intercourse scene between an exaggeratedly ithyphallic figure and a woman with Europoid features. This is a scene with a propitiatory character. See chapter "The History of a False Idea: Sex and the Desert". Height of the depicted panel: 1.50 m.

245 - Tadrart Acacous. Tin-Lalan. – Another ritual intercourse scene. This scene has become complex due to overpainting and is difficult to restore. The Europoid figure on the right is a false ithyphallic, the oversized genitals having been added later. The original scene seems to depict the right figure, the ithyphallic genitals at the top center, and the therocéphale facing a woman whose vulva corresponds to a rock defect.

246 - Tadrart Acacous. Tin-Lalan. – A woman in a gynological position, of decadent style. Due to clumsiness, the vulva seems to have been placed beneath the body. Above, a beautiful ostrich. This scene has no propitiatory character and can be attributed to the modern sexuality of the nomads.

247 - Tadrart Acacous. Tin-Lalan. – The nature of the scene, originally part of invoking the supernatural powers of fertility, has greatly degraded over time. The multiple retouches and difficulty in reconstructing the original work led F. Mori, who saw it, to deny its mythical character. See the chapter "The History of a False Idea: Sex and the Desert". Height of the central figure: 1.22 m.

248 - Tadrart Acacous. Tin-Lalan. – Detail of the female figure from the previous photograph (247). Width of the depicted panel: 0.82 m.

297 - In Djaren (Tadrart). - The red ochre painting of a woman being dressed by others is already known and pertains to the same pastoral ethnic group. In fact, the picture has two groups: the left group shows a woman at her toilette, while the right one depicts a character holding a stick or long object. The scene is difficult to interpret. The panel measures 0.55 m.

330 - Aouanrhet (Tassili-n'Ajjer). - On the left, two standing figures. On the right, a coitus scene and figures that are hard to identify. The coitus scene measures 0.16 m in width.

333 - Aouanrhet (Tassili-n'Ajjer). - Detail of the previous panel: the woman with tattooed breasts, painted in red ochre. Negroid type.

334 - Aouanrhet (Tassili-n'Ajjer). - The "White Lady" and the "Masked Sorcerer". The "White Lady" has nothing to do with her namesake from South Africa, who charmed Abbé Breuil, nor with a local depiction of another highly adorned woman. Here, it is a massive figure with a "round head" crowned with a feather (?). Facing her, on the left, the face of a man wearing a white loincloth, with his body depicted in a pattern of small diamonds. Everything is typically African.

335 - Aouanrhet (Tassili-n'Ajjer). - The true "White Lady" of Tassili. Notice the "horned mask." The attire is typically African. A mystical feeling emanates from this painting. From one horn to the other: about 0.50 m.

353 - Oued Djérat (Tassili-n'Ajjer). - At the junction of the Oued Touloult lies this depiction, which is linked to a very ancient fertility cult, now only visited by lonely nomads. Such representations are often degraded. For further explanation, see the chapter titled: "History of a False Idea. Sex and the Desert." (See: SAR-007B)

420 - Jabbaren (Tassili-n'Ajjer). - Pastoral scene painted in red and white ochre. The figures in the center have a very tall hairstyle. They may be women. The gestures are elegant and well-observed. The person in the center is 0.21 m in height.

423 - Jabbaren (Tassili-n'Ajjer). - The right part of the fresco, damaged by erosion, is unreadable. However, on the left, beneath the black figures we just saw, there is a procession of other people whose visible breasts allow us to affirm that six of them are women, and there are no taboos in this regard. Height of the depicted panel: 0.63 m.

464 - Ozeneare (Tassili-n'Ajjer). – Two shepherds, including a Negroid woman on the right. She has a white hairstyle and a white loincloth. Her breasts are visible. She holds a basket in her right hand and an indeterminate object in her left. The character on the left is less defined. Between the two, there is an indeterminate circular structure. The woman is 0.16 m tall. Red ochre and white painting.

485 - Séfar (Tassili-n'Ajjer). - Red ochre painting with white outlines. Time of the “round heads.” Perhaps we are witnessing an intimate scene depicting a couple and their child. This is a valid hypothesis. The figure on the right wears striped pants. Note the lack of muscle mass in the thighs, in contrast to the black bovid archers.

505 - Séfar (Tassili-n'Ajjer). - The wife of Séfar, identifiable by her breasts, has a prominent belly which could indicate pregnancy: She wears a bracelet on each arm and holds with both hands an unidentified curved object. Height of the figure: 0.95 meters.

513 - Séfar (Tassili-n'Ajjer). - A couple painted in red ochre, consisting of an archer who may be in the act of picking one of the arrows (left side), and a woman following him, with both hands stretched downward; the fingers are painted with precision. A piece of the woman’s clothing is blown by the wind to her back. Definitely a Negroid type, as revealed by several skeletons found in the region. The woman measures 0.19 m.

524 - Séfar (Tassili-n'Ajjer). – Return to the time of the "round heads" with these stylized but refined paintings. A woman in the background watches the dance of two others, leaning to the right and wearing a loincloth. The one on the right wears curious white shin guards, flared at the bottom, two pieces of fabric tied to her arms, and a white headdress. She measures 0.24 m from head to foot.

525 - Séfar (Tassili-n'Ajjer). – These extraordinary fashion engravings, in reality paintings, reveal much about a civilization of which we know nothing. These women (?) are dressed in blouses, trousers, and in two cases, "leggings".

531 - Séfar (Tassili-n'Ajjer). – In front of a stylized mouflon, an archer seems to be prostrated. At the bottom left, two elephant heads. Far right, a person in a long tunic tied at the waist. From the front paw to the back paw: 0.30 m.

537 - Tan-Zoumaïtak (Tassili n'Ajjer). - The dancers in ceremonial attire appear to wear long tunics, with the fabric band at the waist possibly forming a knot. If you look at the right hand of the left dancer, it seems to rest on the left mouflon, suggesting that the dancers and the mouflons were contemporaneous. Note the structure of the headdresses and the unique decoration of the heads. The arms bear numerous rings.

568 - Tin-Tazarift (Tassili-n'Ajjer). – In a shelter on the Tin-Aboteka trail, this seated woman watches a cow with lyre-shaped horns peacefully move away. Above, very difficult to read, older paintings can be seen. From the base of the tail to the nostrils, the cow is 0.33 m long.

591 - Tin-Teferist, near Séfar (Tassili-n'Ajjer). – The three figures painted in red ochre remind us of individuals with "dash heads", but it has already been stated that this dash is only the visible part of the head, with the rest covered by light hair, with the paint in most cases having disappeared. The "lancers" facing each other are dressed in a short tunic, tight at the waist and slightly flared at the base. The one on the left wears a sort of stole hanging from both sides of the neck. With his right hand, he holds the hand of a woman in a long tunic. The central figure is 0.55 m tall.

592 - Tiffeltest, near Séfar (Tassili-n'Ajjer). – A ruminant on the right, painted in dark ochre; at the top left, a couple in red ochre that could be a man and a woman. The most interesting feature is a quadrangular structure that could represent a dwelling. The depicted panel is 0.53 m wide. The animal on the right is 0.11 m tall.

602 - Tin-Kani (Tassili-n'Ajjer). - Ox painted in red-brown, with the coat depicted by tightly spaced curved lines. Opposite, two deers are treated in white. To the right, a man in red-brown holds a stick in his hand. The width of the panel depicted: 0.82 m.

606 - In ltinen (Tassili-n'Ajjer). - Two bovines and a calf (?) painted in dark ochre. The multiplicity of bovine depictions must reflect the actual importance of the herd during the great Pastoral Period. Nevertheless, it would probably be a mistake to imagine the region where it is found as the present-day Normandy. Evidence of this can be seen in the large herds of the Peuhls today.

607 - Ihérir (in the locality of Ahréné, Tassili-n'Ajjer). – Large ox painted with patterns intended to represent the coat. A comparison should be made with the bovine engraved at Tin-Terhert (photos 578 and 579).

624 - Col du Tafilalet (Tassili-n'Ajjer). - Third Aqba (Aqba: ascent) towards Tamrit. A slender woman, painted in red ochre, with darker arms. A part of her cloth hangs between her legs. She is in the special starting position for a "sprint". Her measurements from hands to feet: 0.60 m.

Camp at a guelta in the gorge between the two Tamgak mountain ranges - Note that the bush serves as a pantry - Aïr - Niger - 2000

Hands of a nomad woman with traditional Tuareg jewellery on indigo fabric in the background - Oued Timia - Niger - Aïr - 1992

Tatum, a young Targia, weaving ribbons that are further processed into mats - Iberkom - Niger - Aïr - 2001

Tatum prepares a meal for the road called Arichira. She needs dates, cheese and water - Iberkom - Niger - Aïr - 2001

Tatum, a young Targia, weaving ribbons that are further processed into mats - Iberkom - Niger - Aïr - 2001

Portrait of a Targia in the camp of Chemma - Iberkom - Aïr - Niger - 2001

In the Chemma camp in Iberkom - Niger - Aïr - 2001

Java is the heart of Indonesian tea cultivation, accounting for almost 90% of the total area under cultivation. West Java, especially around Bandung and the Puncak Pass, is known for its full-bodied, sweet teas and picturesque plantations. The tea plantations, often located at altitudes of over 1,000 metres, are popular destinations for enjoying the cool mountain air and green landscape. The picture was taken between Cisarua and the Puncak Pass in 1990

Tea picker on Java. The photo was taken between Cisarua and Puncak Pass – 1990.

Java is the heart of Indonesian tea cultivation, accounting for almost 90% of the total area under cultivation. West Java, especially around Bandung and the Puncak Pass, is known for its full-bodied, sweet teas and picturesque plantations. The tea plantations, often located at altitudes of over 1,000 metres, are popular destinations for enjoying the cool mountain air and green landscape. The picture was taken between Cisarua and the Puncak Pass in 1990

Red chillies at the spice market in Yogyakarta. - The best place to buy spices in Yogyakarta is the traditional Pasar Beringharjo market. There you will find a wide selection of local spices, herbs, traditional ingredients for jamu (Indonesian herbal medicine) as well as coffee and tea. – 1990

Fresh green chillies are always popular at the market in Surabaya in north-east Java, as they serve as both a spice and a healthy vegetable. But peppers have other beneficial effects too. They are highly stimulating, aid digestion and have a laxative effect. Their active ingredient, capsaicin, is used in dentistry as a painkiller. And as a powerful antiseptic, peppers protect food from spoiling to a certain extent, which is particularly important in hot and humid tropical countries. – 1990

In Yogyakarta, Pasar Beringharjo is the most famous and important market for spices. It is considered one of the oldest and largest traditional markets in the city. – 1990

The photo shows an elderly Javanese woman (often respectfully called Mbah or Ibu) from the region around Lake Sarangan (Telaga Sarangan) in East Java, Indonesia. The region lies on the slopes of the volcanic Mount Lawu. It is known for its cool mountain climate and traditional agriculture. Many older women in this area traditionally work as vendors at local markets or sell fresh vegetables and fruits to visitors at the lake. – 1990

In Yogyakarta, Pasar Beringharjo is the most famous and important market for spices. It is considered one of the oldest and largest traditional markets in the city. – 1990

A woman at the market in Surabaya, Indonesia's second largest city on the north-eastern tip of the main Indonesian island of Java. – 1990

In Yogyakarta, Pasar Beringharjo is the most famous and important market for spices. It is considered one of the oldest and largest traditional markets in the city. – 1990

Bananas are also sold at Pasar Beringharjo, Yogyakarta's famous spice market. – 1990

A young woman takes her ducks to a market near the world's largest Buddhist temple complex - 1990

This market vendor in Yogyakarta offers her customers several varieties of rice, eggs and bird cages. The importance of rice in Asia is well known. It is not only the staple food of the poor; in Indonesia, there is hardly a dish that does not include a bowl of rice on the table. – 1990

Women also carry loads at the market in Yogyakarta. – 1990

Sunda Kelapa is Jakarta's historic old harbour. Here, a young fisherman has laid out his caught fish to dry. – 1990

Fish for sale at the market in Yogyakarta. – 1990

You can even buy ornamental fish for your aquarium at the market in Yogyakarta. – 1990

Scene at the market in Yogyakarta – 1990

A young saleswoman peels maniok at the market in Yogyakarta – 1990

Scene at the market in Yogyakarta – 1990

Portrait of an old woman at the bird market in Yogyakarta – 1990

The market in Yogyakarta offers a rich variety of fruit, salad and vegetables. This is testament to the fertility of the volcanic soil, which is further enhanced by the hot and humid climate. The frequent ash showers from the active volcanoes are one of the best natural fertilisers available. – 1990

At the large market in Yogyakarta, this woman is selling coconuts and banana leaves. The leaves are an environmentally friendly form of packaging that is often used in Southeast Asian cuisine. They are ideal for wrapping, steaming, grilling or braising food and give dishes a delicate, sweet and exotic aroma. – 1990

The market in Yogyakarta offers a rich variety of fruit, salad and vegetables. This is testament to the fertility of the volcanic soil, which is further enhanced by the hot and humid climate. The frequent ash showers from the active volcanoes are one of the best natural fertilisers available. – 1990

Mother and her youngest child photographed in a high-altitude village in Tawangmangu, in the foothills of Mount Lawu, which rises between the towns of Surakarta and Madiun in central Java. The mountain peak is 3,265 metres above sea level. This young woman is wearing a beautiful batik blouse, a fabric widely used in Indonesia. - 1990

Sate or Tusuk Sate (Indonesian for brochettes) is an indispensable Indonesian street food consisting of small pieces of grilled meat (chicken, beef, lamb, fish) or tofu/tempeh on skewers. They are marinated, grilled over charcoal and usually served with a spicy peanut sauce (bumbu kacang) or soy sauce. – Surabaya – East Java – 1990

Near Majenang in Central Java, a woman returns to her home. The region is characterised by hills, rubber forests and a high population density. – 1990

On the Moluccan island of Ternate, women sort peeled nutmegs according to size and quality. These are exported in sacks, as seen in the background. The nutmegs are often rolled in lime or dipped in a lime solution beforehand. This process is intended to protect them from pest infestation. – 1990

When dried nuts are shaken, you can hear the seed – the nutmeg – rattling inside the shell. The shell is broken open with a wooden hammer. The nutmeg itself is egg-shaped, two to two and a half centimetres long, grey-brown in colour and can be grated or scraped with a suitable instrument. – Ternate – Moluccas – 1990

The colourful market in Ternate offers fruit, vegetables and, of course, spices such as chilli peppers. – Moluccas – 1990

Dried fish is among the items on offer at the market in Ternate – Moluccas – 1990

The colourful market in Ternate sells fruit, vegetables and, of course, spices such as chillies or ginger. – Moluccas – 1990

In the Moluccas, carrying baskets on the head is a traditional and widespread method of transporting goods, crops or shopping. – Ambon – 1990

Selling coconuts at the market in Ternate – Moluccas – 1990

The colourful market in Ternate offers fruit, vegetables and, of course, spices such as chilli peppers. – Moluccas – 1990

This woman at the market in Ternate is selling a special fruit: Malay apples (scientific name: Syzygium malaccense), also known as water apples, rose apples or pomarrosa. They are rich in pectin and vitamins A, B3 and C. They are also low in calories and fat. The fruit grows on trees that can reach heights of up to 15 metres and are particularly common in tropical regions such as South America, Asia and the Caribbean. – Moluccas – 1990

Chilli peppers, onions, ginger, turmeric, lemon verbena – Ambon market – Moluccas – 1990

At the market in Ambon – Moluccas – 1990

Local woman on Lontar, also known as Banda Besar, the largest island of the Banda Islands in the Indonesian province of Maluku. The island is volcanic in origin, hilly (up to 536 m) and located in the central Banda Sea. – 1990

Portrait of a local woman on the island of Ternate – Moluccas – 1990

A woman on the island of Ternate picking cloves. The buds are carefully removed one by one and then laid out to dry. This work is usually done in family businesses. Each week's harvest, a few kilos of dried cloves, is then delivered to the buyer in the city of Ternate, who pays for the goods in cash. However, as with most spices, the purchase price is modest. – Moluccas – 1990

On Ternate, freshly picked clove buds are immediately laid out on cloths or mats to dry. In the evening, they are taken indoors and then laid out in the sun again the next day. This drying process takes one to two weeks. In bad weather, the cloves can also be carefully dried over a small fire. They are then ready for sale. – Moluccas – 1990

Scene at the market in Ambon – Moluccas – 1990

Young woman with firewood - Ambon - Moluccas - 1990

The image of women ‘chatting’ in the streets of Colombo, Sri Lanka's bustling metropolis, is an integral part of everyday city life. Especially in busy neighbourhoods such as Pettah or at the markets of Colombo, you will encounter women in colourful saris or shalwar kameez exchanging news while shopping or standing in front of their homes. – 1990

Shop sign in Kandy, Sri Lanka, bearing the inscription “Golden Tea Store”, advertising various agricultural products such as tea, coffee, cocoa and spices. The sign features text in three languages: Sinhala, Tamil and English. This is typical of the linguistic diversity in Sri Lanka. – 1990

An elderly woman in traditional dress, photographed at the market in Kandy – 1990

In Ella, in the Badulla district of Sri Lanka, tea plantations stretch across dozens of square kilometres. Tea is one of the country's most important exports. Its cultivation was introduced by the British, who ruled the island between 1782 and 1948. Ceylon tea is rightly famous worldwide. The fresh shoots are harvested in the morning before the intense heat of the day sets in. Nevertheless, the work is hard and is mainly done by Tamil women. Most Tamils in Sri Lanka come from southern India; their ancestors were brought to the island by the British to establish the tea plantations. - 1990

The Tamil women from Ella return to the village after the tea harvest, their hats (back baskets) worn with headbands filled to the brim. During the harvest, the women place the long pole horizontally on the tea bush as a measuring stick: the young shoots and leaves that protrude above it are picked. - 1990

Street scene in Negombo, north of Colombo. In villages and sometimes even in larger towns in Sri Lanka, ox carts were long the preferred means of transport, used to carry both people and goods. – 1990

At the large fish market in Negombo, known as Lellama, a vendor offers fresh fish for sale. – 1990

Two women dressed in traditional saris walking down a street in Galle. The sari is a traditional wrap-around garment, often made of cotton or silk and worn in a variety of colours and patterns. – 1990

A market scene in Trivandrum (now Thiruvananthapuram). A woman sorts fresh fruit into large baskets for sale. Street markets like this are common throughout India. – 1990

This woman from Cochin wears a distinctive red dot on her forehead, known as a bindi. Originally a symbol of the ‘third eye’ and spiritual protection in Hinduism, it is now often worn as a fashion accessory. The teardrop shape is a classic style. She is wearing gold earrings with delicate detailing and a red garment, likely a sari or a dupatta. – 1990

The well-known curry powder is a blend of turmeric, cardamom, pepper, paprika, coriander and other aromatic ingredients, the composition of which varies in India depending on the region, caste and dish. In Kerala, the mixture is traditionally prepared using a stone hand mill. - 1990

In the Cardamom Hills, an Indian woman is gathering cardamom seeds. The harvest is a delicate process: the pods must be picked just before they ripen, otherwise they will burst open and scatter their seeds. For this reason, they are cut off one by one with scissors, taking care not to damage unripe pods or new flowers. On average, a cardamom field yields two thousand kilograms of green fruit per hectare, which loses two-thirds of its weight during drying. – Kerala – 1990

A woman manually sorting green cardamom pods in Thekkady, Kerala. The pods are sorted by size and quality, often using woven baskets. Premium quality is frequently marketed as ‘Handpicked Excellence’. – 1990

Women from Thekkady in Kerala sort and clean cardamom pods by hand. They use traditional, flat wicker baskets to ‘winnow’ the cardamom or sort it by hand according to size and colour. Green cardamom (Elettaria cardamomum) is regarded as the ‘queen of spices’ and is grown in the cooler mountainous regions of southern India, known as the Cardamom Hills. Harvesting and subsequent cleaning are carried out almost entirely by hand, making cardamom one of the world’s most expensive spices after saffron and vanilla. – 1990

A young woman stands in the entrance hall of a house next to an impressive, intricately carved wooden door. The door features a detailed pattern comprising several panels, each decorated with a circular sun wheel motif. – Kerala – Thekaddy – 1990

The portrait of the young woman in the doorway is an example of Maximilien Bruggmann’s sensitive portrait photography. The photograph was taken in Thekkady, in the Indian state of Kerala, in 1990.

A powerful image capturing three generations in a moment of everyday life. The women are wearing clothing typical of rural areas such as Murukkady in Kerala. The younger woman is wearing a classic red sari with a floral pattern. The child has a bindi on her forehead and is wearing black bracelets – traditional symbols often worn for protection or for cultural reasons. – 1990

Murukkady in Kerala is widely known for its extensive spice and coffee plantations. The region offers ideal conditions for growing a variety of crops. Here, a woman is picking coffee; both Arabica and Robusta varieties are grown here. Visitors to Murukkady can witness the entire process, from the harvesting of the coffee cherries to their processing. As well as coffee, the area is famous for pepper and cardamom, whose scent permeates the air. Cloves, ginger and turmeric are also cultivated here. – 1990

Portrait of a female officer of the Indian Home Guard (a voluntary auxiliary force to the police) in uniform. She is wearing a khaki-coloured uniform shirt, as is customary in various police forces in India. A silver badge is attached to her beret, featuring the Indian national emblem (Ashoka’s lion capital) at the top, above a wreath and a central, stylised bird (often interpreted as a dove of peace) with outstretched wings. She wears a bindi on her forehead and traditional Indian earrings (jhumkas). – Mahé – 1990

The rice fields are flooded, which is the traditional method of rice cultivation. The water not only aids growth but also naturally suppresses weeds. A woman in a colourful sari walks along a narrow embankment that separates the individual fields. These embankments serve both as footpaths and to regulate the water level. – Kannur area – 1990

The rice fields are flooded, which is the traditional method of rice cultivation. The water not only aids growth but also naturally suppresses weeds. A woman in a colourful sari walks along a narrow embankment that separates the individual fields. These embankments serve both as footpaths and to regulate the water level. In the background, a farmer ploughs a flooded field with a plough drawn by water buffaloes. – Kannur area – 1990

Two Indian women are using the heat and sunshine to dry chillies in front of their house. The photograph was taken near the town of Margao on the south-west coast of India, in what was formerly Goa. This region was colonised in 1510 by the Portuguese navigator Alfonso de Albuquerque, at a time when Portugal was building its global empire. Goa subsequently became the capital of Portugal’s Asian colonies. Saint Francis Xavier converted the local population in 1542, during a journey that took him as far as Japan. In 1962, Goa was occupied and annexed by India, after the government had long demanded its return from Portugal in vain. Today, Goa, together with Daman and Diu, forms the territory of Panjim, covering approximately 4,000 square kilometres. Alongside iron and manganese ore mining, the region’s vibrant economic activity includes the textile industry, fishing and spice cultivation. Although pepper was absent here during the era of the Spice Route – as it originates from the New World – it is now cultivated here, as in most tropical countries. - 1990

A flower seller outside the Sri Manguesh Temple (also known as Shree Mangeshi Temple), located in the village of Mangeshi in Goa, about 21 km from Panaji. It is one of the most significant and most visited Hindu temples in the region. Pilgrims often buy coconuts, flowers or garlands before entering the temple. In Hindu tradition, the coconut is regarded as an ‘auspicious fruit’. Smashing the hard shell symbolises shedding the ego in order to reach the pure core within. The flowers and garlands are offered to the deity (an incarnation of Lord Shiva). The gentle laying of the flowers at the feet of the deity symbolises, ritually, the letting go of worldly desires. – 1990

A wonderful, lively portrait! The smile of the woman in traditional Goan dress is very warm and engaging. It is typical of Maximilien Bruggmann that he understands how to get close to his subject and capture people’s dignity and zest for life without staging the scene. – Vasco da Gama – Goa – 1990

On Colva Beach, south of Panaji (or Panjirn), the capital of the territory of the same name, which also includes the former Portuguese colony of Goa. The dwarf mackerel laid out here to dry in the sun are turned over by women several times a day. Dried fish is a valuable food reserve for the people living in coastal areas. – 1990

A street vendor in Panaji displaying a large quantity of apples on a traditional two-wheeled cart. Such mobile fruit carts are a common sight in Indian markets and on the streets. – Goa – 1990

A street scene in Panaji (formerly Panjim), the capital of Goa, showing several people, including women in traditional saris, walking past a building covered in advertising posters. – 1990

At Mahatma Jyotiba Phule Market, better known as Crawford Market, a woman sells sugar apples (Annona squamosa), also known as cinnamon apples or sitaphal. – Mumbai – 1990

A typical four-wheeled handcart with large, spoked metal wheels, of the sort often found at street markets in India. The vendor is wearing a traditional orange sari with a blue and white striped scarf loosely draped over her head and shoulders. She is selling apples from the cart. - Crawford Market – Mumbai – 1990

A woman on the steps of a temple in Udaipur, often referred to as the ‘Venice of the East’ or the ‘White City’ and considered one of India’s most romantic cities. It is situated in the state of Rajasthan, nestled in the Aravalli Hills and surrounded by seven sparkling lakes. – 1990

A woman steps through the ornate gateway into the City Palace in Udaipur, Rajasthan, India. Above the entrance hangs the distinctive golden coat of arms of the Mewar dynasty. The emblem is deeply rooted in Rajput history and symbolises the alliance and strength of the empire: on the left is depicted a warrior of the Bhil tribes (Rana Punja Bhil), on the right a Rajput warrior (Maharana Pratap). This symbolises the alliance between the tribal peoples and the ruling family. Above the shield stands the Sun with a Face, the symbol of the House of Mewar, which traces its lineage back to the Sun Dynasty (Suryavansha). At the bottom is the motto: ‘Jo dradh rakhe dharame, tahi rakhe kartar’ (He who holds fast to his faith/duty will be protected by the Creator). – 1990

At Indian markets such as this one in Udaipur, various types of green leafy vegetables and herbs are often sold in handy bunches directly on the street or at weekly markets. The produce is typically displayed in traditional, flat wicker baskets, which allow for good ventilation of the delicate greens. - 1990

In Udaipur, carrying loads on one’s head is deeply rooted in the culture: women in Rajasthan are known for carrying heavy loads such as water jugs (matkas), firewood or baskets of goods on their heads. This is stabilised by a fabric ring on the head, which is a very efficient carrying technique. – 1990

This photograph shows the upper section of the steep staircase leading to the main entrance of the renowned Jagdish Temple in Udaipur. The temple is dedicated to Lord Vishnu, the Preserver of the Universe, who is worshipped here as Lord Jagannath. The temple is renowned for its intricate stone carvings and sculptures, which depict scenes from Hindu mythology as well as dancers and musicians. In the background of the picture, these detailed friezes above the entrance area are clearly visible. - 1990

An Indian woman in a pink sari sits by the roadside, weaving flowers into garlands. This scene is typical of the bustling markets in the Udaipur region of Rajasthan. Such garlands are often used as offerings to deities in temples or presented during religious rituals such as the morning aarti. The art of weaving flower garlands is a centuries-old craft. - 1990

A subji-walli (vegetable seller) in India. She is sitting in a doorway in Udaipur behind baskets containing various vegetables such as spring onions, aubergines, cauliflower and green courgettes. The woman wears a traditional yellow odhni (headscarf) over a pink blouse. This type of street trading is widespread in India and provides a livelihood for many families. – 1990

A street vendor in Udaipur selling local fruit, vegetables and spices to passers-by. Udaipur is situated in a region steeped in history. In the moonlight, the palaces on the lakeshore evoke memories of tales from “One Thousand and One Nights”. – 1990

Two Indian women, deep in conversation, sitting in front of a blue-painted door in Udaipur, Rajasthan. The women are wearing colourful outfits typical of the region. One woman is wearing a peach-coloured sari with a floral pattern, whilst the other is dressed in a light blue, embroidered gown with a white, sheer headscarf (odhni or dupatta). – 1990

The atmosphere in the picture, with the hanging goods and traditional clothing, is typical of Udaipur’s oldest markets. The winding streets of the old town, particularly around Jagdish Temple and the City Palace, still retain this timeless charm to this day. – 1990

Two women shopping at a market stall in Udaipur. The scene is characterised by the vibrant, traditional clothing and the rustic setting of a small street stall. – 1990

A woman standing in a doorway in Udaipur. She is wearing traditional Indian clothing, likely a sari or a lehenga choli, often complemented by a dupatta (veil) covering her head. – 1990

Following the first monsoon rains, a farmer in the Udaipur area leads a team of two white zebus (humpback cattle) to prepare the ground for sowing. A woman in a yellow sari carries a shallow bowl on her head, containing the seeds for the upcoming sowing. - 1990

The photograph depicts traditional farming in India, showing a farming couple ploughing a field with the help of oxen or zebus. This scene is typical of rural areas where hand-operated wooden ploughs are still used to prepare the soil for sowing. – Udaipur – 1990

The photograph captures traditional rural life in the Aravalli Hills, in the region between Udaipur and Narlai. In this area, agriculture is still largely characterised by traditional methods. Ploughing with oxen is a common method of tilling the soil in this hilly and often arid landscape. The area around Udaipur is known for the cultivation of cereals such as maize and wheat, as well as pulses. – 1990

The Rabari are a semi-nomadic pastoral people who live mainly in the western Indian states of Gujarat and Rajasthan. They are known for their rich cultural identity, which is particularly reflected in their distinctive clothing and jewellery. The women traditionally wear heavy bangles, which can often extend from the wrist to the upper arm, as well as eye-catching silver jewellery around the neck and ears. – Ranakpur – 1990

Older Rabari women often have traditional tattoos (trahi) on their arms, legs or face, which have both aesthetic and cultural significance. The striking white upper-arm bangles are a distinctive identifying feature of married Rabari women in this region. A long veil or scarf covers the head and shoulders. These are often in bright colours such as red or black and may be decorated with small mirrors (shisha embroidery). – Ranakpur – 1990

The woman is wearing a type of odhani (a long veil) draped over her head. The gleaming golden vessel on her head is a typical Indian lota, used for carrying water. Balancing such loads is a skill widely practised in rural India. – Ranakpur – 1990

Collecting water is a vital task that often dictates the daily routine of women in the region around Desuri, which lies at the foot of the Aravalli mountain range, marking the transition between the more fertile Mewar region and the arid Thar Desert. The women wear colourful saris, often paired with bangles and face veils. Balancing heavy clay or metal jugs on their heads is a traditional method of transporting water over long distances. – Desuri – 1990

A large puddle in the foreground lends the scene an artistic depth. A woman in a traditional red sari balances a box on her head. This method of transporting water containers or building materials is common in this region. – Rajasthan, Desuri – 1990

The scene captures everyday life in the Indian city of Desuri following rainfall, a common occurrence during the monsoon season. The puddle on the street creates a clear reflection of the passers-by and the surrounding architecture. – 1990

This woman from Desuri in Rajasthan sells small fruits known as ber or Indian jujube. They are eaten fresh, dried or processed into products such as pickles and juices. – 1990

A woman in traditional Indian dress walking along an old stone wall. She is wearing a pink ghoonghat (headscarf/veil) and a patterned, reddish-pink gown. On her wrist she wears traditional bangles, which are typical of married women in this region. – Jodhpur – 1990

A woman in a blue sari is sitting on a four-wheeled wooden cart, which serves as her mobile stall for selling bananas. She is serving a woman in a pink, patterned sari. In the background, two sacred cows (zebus) are wandering freely along the street. – Jodhpur – 1990

An elderly woman in traditional dress is selling various goods. A brightly patterned cloth (sari or dupatta) covers her head and she has tattoos on her right forearm. In her hands she holds a traditional mechanical beam balance with two pans, used to weigh goods for customers. Behind the woman, several bicycles are leaning against a metal railing. – Jodhpur – 1990

Street scene in Jodhpur – A family of three riding together on a bicycle. – 1990

A young woman from Jodhpur wearing traditional clothing and jewellery. A delicate, pink veil is loosely draped over her head. She has a bindi on her forehead, a traditional red dot adorned with a small gemstone. She wears a traditional necklace (often referred to as a thushi or timaniya) with small, gold-coloured pendants, as well as a simpler chain underneath. She wears numerous bangles on her forearms. – Sardar Market (or Girdikot) in Jodhpur – 1990

Balancing heavy sacks or bundles on one’s head is a common way of transporting goods in many rural and urban areas of India. The toddler sitting on the woman’s hip looks unhappy. – Sardar Market (or Girdikot) in Jodhpur – 1990

In the narrow streets of Jodhpur, below the monumental Mehrangarh Fort, street vendors like this and intricate murals are a familiar part of the everyday cityscape. The woman is stringing together fresh flowers, which in India are used for religious rituals (puja), temple visits and weddings. In the metal basin lie orange and yellow marigolds (Tagetes), which in Hindu culture symbolise purity and the divine. – 1990

A street vendor selling traditional earthenware pots at the market in Jodhpur. The woman is wearing a traditional, colourful costume, as well as eye-catching arm and foot jewellery. The large, round, light-coloured vessels are traditional Indian water pots, known as matkas. These unglazed pots use evaporative cooling to keep drinking water cool naturally during the hot summer. In the foreground are stacks of smaller, reddish-brown clay bowls and pots, painted with delicate black and white patterns. These are often used for storing food, dairy products such as yoghurt (dahi), or as cooking vessels. Hand-woven mats or fans (probably made from palm leaves) are also on sale. – 1990

In India, the scooter is seen as a symbol of the middle-class dream. It provides families with an affordable means of transport, and it is not uncommon for several people – often an entire family – to ride on a single vehicle at the same time. – Jodhpur – 1990

Threshing grain is a traditional agricultural technique in which grains are separated from the chaff by dropping them into the wind from a certain height. A woman lifts a basket to clean the grain in the wind, whilst a man sits on the ground and sifts the grain. It is likely to be pearl millet. In Hindi and the local Rajasthani language, this nutrient-rich grain is called bajra. It is extremely drought-resistant and a staple food for the people in this desert region (e.g. in the form of bajre ki roti, a flatbread). – Area around Jodhpur – 1990

A woman is performing the ritual known as ‘threshing’, in which grain (such as millet or wheat) is thrown into the air so that the wind separates the lighter chaff from the heavier grains. The woman is wearing many bracelets, which are an essential status symbol for married women in Rajasthan. Wearing many bracelets – particularly those made of materials such as coloured glass, clay or the traditional lac (resin) – indicates that a woman is married and symbolically serves to ensure her husband’s protection, health and long life. – Jodhpur area – 1990

A woman from the Rabari community is piling the grain she has winnowed into a heap. She is wearing many bangles, which are an essential status symbol for married women in Rajasthan. Wearing many bracelets – particularly those made from materials such as coloured glass, clay or the traditional lac (resin) – indicates that a woman is married and symbolically serves to ensure her husband’s protection, health and long life. – Jodhpur area – 1990

A woman is performing the ritual known as ‘threshing’, in which grain (such as millet or wheat) is thrown into the air so that the wind separates the lighter chaff from the heavier grains. The woman is wearing many bracelets, which are an essential status symbol for married women in Rajasthan. Wearing many bracelets – particularly those made of materials such as coloured glass, clay or the traditional lac (resin) – indicates that a woman is married and symbolically serves to ensure her husband’s protection, health and long life. – Jodhpur area – 1990

This young woman from the Jodhpur area is wearing the traditional jewellery and clothing characteristic of the nomadic communities in this region. The numerous white rings on her upper and lower arms are known as churas. In many Rajasthani tribes, married women wear this jewellery, which was traditionally made of ivory or bone and is now mostly made of plastic. Her facial jewellery includes a striking nose ring (nath) and an elaborate headband (matha patti). The heavy necklaces with green beads and large metal pendants are typical examples of the region’s tribal-style silver jewellery. – Jodhpur area – 1990

A woman is performing the ritual known as ‘threshing’, in which grain (such as millet or wheat) is thrown into the air so that the wind separates the lighter chaff from the heavier grains. The woman is wearing many bracelets, which are an essential status symbol for married women in Rajasthan. Wearing many bracelets – particularly those made of materials such as coloured glass, clay or the traditional lac (resin) – indicates that a woman is married and symbolically serves to ensure her husband’s protection, health and long life. – Jodhpur area – 1990

A traditional house in the village of Khuri, situated in the Thar Desert near Jaisalmer in Rajasthan. The walls are mostly made of a mixture of clay, straw and cow dung, which provides natural insulation in the extreme desert climate – keeping the house cool in summer and warm in winter. The striking geometric patterns on the exterior walls are called mandana. These ritual wall paintings are traditionally created by women using lime (white) and red clay (geru) to protect the house and invite good fortune. Typical features include the flat roofs, small windows to keep out the heat, and the distinctive wooden door, often painted turquoise or blue. – 1990

A scene from the village of Khuri in the Thar Desert near Jaisalmer. The building is a typical mud-brick house with thick walls that keep the interior cool by day and warm by night. The stepped, white-framed doorway is a characteristic architectural feature of this region. A woman wearing a colourful red odhni (veil) balances a water pot on her head, a daily task in water-scarce desert areas. Cattle are an integral part of daily life in Indian desert villages. – 1990

A scene from the village of Khuri in the Thar Desert near Jaisalmer. The building is a typical mud-brick house with thick walls that keep it cool by day and warm by night. The stepped, white-framed doorway is a characteristic architectural feature of this region. A woman wearing a colourful red odhni (veil) balances a water pot on her head, a daily task in water-scarce desert areas. – 1990

A scene from the village of Khuri in the Thar Desert in Rajasthan. The houses are made of mud, straw and cow dung, which provides natural insulation against the extreme desert heat. The white, stepped patterns on the brown mud walls are typical of the region’s folk art, often known as Mandana art. – 1990

A rural scene in Rajasthan, where women are milking a family cow by hand. This traditional method of milk production is widespread in rural India and is often part of daily life in farming villages. Milking is traditionally often carried out by women, whilst the whole family, including the children, helps with household chores and animal care. Cows are considered sacred in Indian culture and are a vital source of livelihood for the rural population. – Khuri – 1990

A scene from the traditional village of Khuri. The photograph captures the essence of rural life in this arid region, where architecture and craftsmanship are closely intertwined with the surrounding environment. In the background, a couple can be seen at a spinning wheel (charkha), a symbol of the traditional production of yarn from wool or cotton, which is still widespread in the villages of the Thar Desert. The open courtyard in front of the house is the centre of daily life, where people work, eat and socialise. – 1990

The Meghwal are known as a community of carpet weavers and produce handmade items from camel, goat and sheep’s wool. The division of labour is traditionally defined, with women combing, cleaning and spinning the wool, whilst the men usually weave it into carpets or traditional fabrics. The hand-spun wool is used to create high-quality carpets, blankets and shawls featuring traditional patterns. The device shown in the picture is a classic Indian charkha. The technique of spinning whilst seated on the floor has remained virtually unchanged for centuries. – Khuri – 1990

In front of a traditional mud hut, two women are spinning yarn on a charkha, a hand-operated spinning wheel. Hand spinning is a deeply rooted craft tradition in Rajasthan. One hand turns the drive wheel, whilst the other hand draws out the fibres (usually cotton or wool) into a fine thread and winds it onto the spindle. – Khuri – 1990

A woman from Khuri in Rajasthan. Her appearance is deeply rooted in the traditions of the local nomadic or semi-nomadic tribes. The yellow-green headscarf (odhani) protects her from the intense desert sun and is an essential part of the traditional women’s costume. The golden nose ring (nath) with small decorations is a classic feature of married women in rural areas of Rajasthan. She wears heavy, layered necklaces, including yellow pearl necklaces and silver amulets, which often serve as protective symbols. On her arms are the characteristic white bangles, traditionally made of ivory (nowadays mostly plastic). The red dot on her forehead has spiritual significance and often symbolises the ‘third eye’ or her married status. – 1990

A woman from Khuri in Rajasthan. Her appearance is deeply rooted in the traditions of the local nomadic or semi-nomadic tribes. The yellow-green headscarf (odhani) protects her from the intense desert sun and is an essential part of the traditional women’s costume. The golden nose ring (nath) with small decorations is a classic feature of married women in rural areas of Rajasthan. She wears heavy, layered necklaces, including yellow pearl necklaces and silver amulets, which often serve as protective symbols. The red dot on her forehead has spiritual significance and often symbolises the ‘third eye’ or her married status. – 1990

The scene captures a typical, bustling moment at a public transport bus stop in Deshnoke, characterised by improvisation and a dense crowd. Deshnoke (also known as Deshnok) is a small town in the Indian state of Rajasthan, around 30 km south of Bikaner. – 1990

Women from the desert region around Lathi and Jaisalmer are known for these colourful traditional costumes, which stand in stark contrast to the barren, sandy desert landscape. This woman is carrying a small child in her arms and is dressed in a patterned tunic (often called a kurti), combined with a striking, usually red headscarf (odhni or dupatta), which is artfully draped over her head and shoulders. Typical of this region are the heavy, multi-layered necklaces with beads and silver pendants, as well as the wide bangles, which are often made from imitation ivory, bone or plastic and cover almost the entire forearm. – Lathi – 1990

A camel cart, women dressed in traditional colourful saris and a classic car all reflect the lively daily bustle at the foot of the massive defensive walls of the majestic Jaisalmer Fort. The structure is famous above all for its monumental, circular bastions and walls of yellow sandstone, which shimmer like pure gold in the sunlight. It is one of the very few remaining ‘living forts’ in the world, as its interior still houses residential quarters, markets, hotels and centuries-old temples. – 1990

The historic Suraj Pol (also known as the Sun Gate or Surya Gate) is one of the four successive, massive fortified gates of the famous Jaisalmer Fort in the Indian state of Rajasthan. The gate was built in 1594 and is deliberately designed in a zigzag curve. This military tactic prevented attackers (particularly those with war elephants) from gaining sufficient momentum to breach the gate with battering rams. Above the archway is a delicately carved, semi-circular stone relief imitating traditional Rajasthani motifs. – 1990

One reaches the citadel of Jaisalmer through the magnificent Surya Pol gateway, with its richly chiselled, harmoniously structured façade. Jaisalmer’s decline began with the development of the major sea routes, before the railway dealt the final blow to the caravan route through the desert. The partition of India and Pakistan in 1947 then put a definitive end to trade with the Indus Valley. However, the constantly simmering conflicts between the two neighbours gave the region a new strategic importance, with the result that today the army and tourism are the city’s main sources of income. – 1990

A lively street scene in a historic, narrow alleyway typical of the architecture in Jaisalmer. The walls and floor are rendered in warm, earthy tones, some adorned with white frames around the doors. The paths are narrow and paved with large stone slabs, which is typical of old fortified towns in Rajasthan. In the middle of the alley, a man stands by a handcart laden with large metal containers, presumably selling milk or water. – 1990

The eye-catching poster at the top left advertises the famous 1989 Bollywood film ‘Maine Pyar Kiya’ (English: I Fell in Love). It features the lead actors Salman Khan and Bhagyashree. This film was a huge milestone in Indian cinema. - Street scene from Jaisalmer featuring a woman in a traditional, bright pink sari. – 1990

A street scene in Jaisalmer. The woman is wearing a classic sari in a striking shade of pink, traditionally wrapped around the body and pulled over the head. On the wall is a faded, hand-painted advertisement for Limca. Limca is a lemon- and lime-flavoured soft drink that is very well known in India; it was launched in 1971 and is now owned by the Coca-Cola Company. The sign above the doorway suggests a furniture shop. On the right-hand side, the rear wheel of a typical Indian roadster bicycle can be seen; this remains the main mode of transport. – 1990

The woman is wearing a traditional odhni (veil/headscarf) over her clothes, which is typical of women in the Thar Desert (Rajasthan). The building is constructed of sun-dried mud bricks, finished with a mud plaster (kucha house). This traditional construction method provides excellent thermal insulation against the extreme heat of the desert regions. – Jaisalmer – 1990

The picture shows the traditional exterior wall of a mud house in the Jaisalmer area of Rajasthan, decorated with the intricate traditional folk art known as Mandana art. This wall decoration is one of the oldest forms of tribal art in India. It is traditionally applied to walls and floors by women. The paintings are created for festive occasions such as Diwali, weddings or births. They serve to protect the house, welcome deities and attract good fortune. The brown background consists of a mixture of clay and cow dung (Geru Mitti). The white, delicate patterns are painted using a liquid made from white chalk or lime (Khadiya), applied directly by hand or with simple brushes. – 1990

A traditional mud-brick house (kucha) in the Jaisalmer region, decorated with white lime paint. A woman in a red sari stands in the doorway, hanging up a bright orange cloth. The white decorations on the brown mud walls are examples of Mandana art, one of the oldest forms of tribal and folk art in India, practised mainly by women in Rajasthan and Madhya Pradesh. – 1990

A traditional mud-brick house (kucha) in the Jaisalmer region, decorated with white lime paint. Standing in the doorway is a woman in a red sari, hanging out the washing. The white decorations on the brown mud walls are examples of Mandana art, one of the oldest forms of tribal and folk art in India, practised mainly by women in Rajasthan and Madhya Pradesh. – 1990

An elderly woman sits on the ground operating a traditional mechanical beam balance. She is selling a variety of local vegetables, such as green chillies, aubergines and various leafy greens. – Jaisalmer Market – 1990

At a market in Jaisalmer, a young woman wearing a yellow sari is selling various vegetables: potatoes, onions, tomatoes, sweet potatoes, green chillies, spring onions, etc. – 1990

In the historic desert town of Jaisalmer in the state of Rajasthan, a woman dressed in traditional clothing walks along an alleyway within the walls of Jaisalmer Fort. The buildings are constructed entirely from the region’s characteristic golden sandstone, which is why Jaisalmer is also known as the ‘Golden City’. In the background and to the sides, one can see the intricately decorated stone façades, bay windows and balconies of traditional Indian mansions, known as havelis. – 1990

A woman in traditional dress steps out of an intricately decorated doorway, carrying a gleaming water jug. The massive stone columns and the frame around the door are covered from top to bottom with delicate floral patterns, ornaments and reliefs, of the kind frequently found on the historic haveli mansions in Jaisalmer. An outstanding example of the region’s traditional craftsmanship. – 1990

A woman walks down a street in Jaisalmer wearing traditional, colourful clothing. She is wearing a pink ghagra choli (a loose-fitting skirt and top) and a patterned red dupatta (veil) covering her head. She skilfully balances a large, rolled-up quilt or mattress on her head. In her right hand, she also carries a full, light-green plastic bag. Carrying heavy loads on the head is a common method of transport in many rural regions of India. – 1990

Barbati, a nomad dressed in the traditional attire of the Bhopa community from the desert region around Jaisalmer in Rajasthan, sits on a stone step with her toddler on her lap. She wears a traditional ensemble consisting of a vividly coloured veil (known as an odhni or dupatta) and a printed blouse (choli), as well as a floor-length, loose-fitting skirt (ghagra). A striking feature is the large, golden nose ring, which is artfully fastened to her hair or ear by a chain. In many rural regions of Rajasthan, this piece of jewellery signifies a woman’s marital status. On her forehead, a round, glittering pendant sits directly at the hairline, a typical element of Rajasthani wedding and festive attire. On her wrists she wears thick, traditional bangles (often made of imitation ivory, bone or colourful plastic), which can cover almost the entire forearm and are firmly rooted in the regional culture. – 1990

The nomad Barbati in traditional, colourful festive dress. The striking pink veil covers her head and is often artfully draped over her shoulders. On her forearms she wears stacked, wide bangles in the traditional colours of white, red and blue, typically made from imitation ivory, plastic or glass. A delicate, traditional tattoo pattern can be seen on the back of her hand. – Jaisalmer – 1990

This portrait of the nomad Barbati is characterised by a wealth of symbolic and ornate jewellery: on her forehead, just beneath her veil, she wears a round, bell-shaped ornament. This piece of jewellery is typical of married women in Rajasthan. A large, delicately crafted nose ring, attached to the hair or behind the ear with a fine chain (often studded with pearls). It is traditionally regarded as a sign of marital status. – Jaisalmer – 1990

The bright pink veil worn by the nomad Barbati covers her hair and is typical of women from the region around Jaisalmer. It serves both as protection from the sun and as a sign of respect. The striking, round ornament on her forehead is a traditional hairpiece often worn by married women in Rajasthan. The large, elaborately decorated golden nose ring is connected to the earrings or her hair by a delicate chain. She wears a bindi on her forehead. Her neck is adorned with several heavy, traditional necklaces (some decorated with coins). – 1990

The bright pink veil worn by the nomad Barbati covers her hair and is typical of women from the region around Jaisalmer. It serves both as protection from the sun and as a sign of respect. The striking, round ornament on her forehead is a traditional hairpiece often worn by married women in Rajasthan. The large, elaborately decorated golden nose ring is connected to the earrings or her hair by a delicate chain. She wears a bindi on her forehead. – 1990

Barbati, a nomad from the Thar Desert, makes chapati, the flatbread known in various forms throughout the Near East. She kneads flour, salt and water into a smooth dough, which she shapes into a round disc between her hands, much like a pizza chef, and then cooks in a pan, turning it several times. – 1990

Barbati, a nomad, is preparing dough outdoors whilst wearing her traditional Indian attire. She is dressed in a colourful ensemble consisting of a dark top and skirt with a floral pattern, as well as a bright pink veil (dupatta or odhni) covering her head. Her jewellery is very striking and includes several necklaces (including one with coin pendants), bangles on both wrists, earrings and traditional headdresses. In front of her stands a clay bowl containing dough, and she is currently shaping a ball of dough with her hands. Next to the bowl is a small bottle of oil. – Jaisalmer region – 1990

Barbati, a nomad, is preparing dough outdoors whilst wearing her traditional Indian attire. She is dressed in a colourful ensemble consisting of a dark top and skirt with a floral pattern, as well as a bright pink veil (dupatta or odhni) covering her head. Her jewellery is very striking and includes several necklaces (including one with coin pendants), bangles on both wrists, earrings and traditional headdresses. In front of her stands a clay bowl containing dough, and she is currently shaping a chapati with her hands. Next to the bowl is a small bottle of oil. – Jaisalmer region – 1990

Making dough for flatbreads is a daily ritual in almost every Indian household. The everyday, unleavened flatbread chapati is made from whole wheat flour (atta) and water. Preparation: Flour and water are mixed in a shallow bowl (often made of clay, brass, or wood, called a parat) and kneaded vigorously until a smooth dough forms. This is divided into small, uniform balls and rolled between the palms of the hands. The balls are either rolled flat with a rolling pin (belan) or flattened by hand. The bread is baked directly in the embers. – Jaisalmer region – 1990

Portrait of a young Indian woman in traditional clothing from the Jaisalmer region. Her style of dress and jewelry reflect India’s rural culture. She wears a striped top (choli) paired with a red, patterned skirt (ghaghra) and a matching headscarf (odhni or dupatta). On her wrist, she wears numerous light green glass bangles as well as a wide silver bracelet. Her face is adorned with traditional earrings (jhumkas) and a delicate nose ring (nath). – 1990

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