A Busca do Teko Araguyje (jeito sagrado de ser) nas retomadas territoriais Guarani e Kaiowá

Abstract

Kóa ko tese rupive oikuaase kuri mba’éichapa jaipyhy pe teko araguyje (ñande reko ete, teko aguyje ha iporãva ára rehe), umi oikóva Guarani ha Kaiowá pe reserva Te’yikue ryepýpe ha oka kotyo. Oñembohesa reko kuri mandu’a mba’éipacha ymã oiko araka’e umi jekoha kuéra (oñongatúva, arandu ymã guare, umi iñarandúva) omoĩ porã haguã kóa ko tese. Roikuãve’ẽ hipóteses ramo, ko ñande guata ko’ãgagua ou va’ekue ymã guivéma, jeguata puku Guarani ha Kaiowá oñembohete moatyrõ, iporã haguã pe teko araguyje rupive. Upéagui, ojeporeka kuri resakã haguã mba’éguipa ha mba’épa omboguata uka, jehai arandu rupive umi oikóva Te’yikuépe rehegua, ohecha ave mba’éichapa oñemombarete umi ñemoñare kuéra omopu’ãvo “tekoharã” Crespe (2015), pe yvy fazendeiro mba’ejehu haguépe. Pe oñemombarete háicha, ojehecha kuri ñande arandu ete rupive, ha, oñemongeta joaju, kuri, arandu geografia ha antropologia pegua ndive kuri, oikuãve’ẽva arandu ára, tekoha ha jeguata rehegua. Upéagui, ñañemo’arandu jeguata rehegua, omohesakã uka mba’éicha oguata umi teko jára kuéra (oñangarekóva opavave rehe), resakã haguã mba’éichapa oguata yvypóra kuéra oipyhýva ichugui. Hapykuere oheja va’ekue oho jave teko araguyje rapykuéri ohecha kuri objeto ramo ojapo haguã ko pesquisa – tekoha-, omohesakãva tape, oho haguã ko arandu, ha, umi técnicas katu ogueropu’ã umi tekohague, omoĩgove jevývo mandu’a mba’éichapa oiko araka’e umi oguatáva. Upéicha, ikatu kuri oñemomombyry che hegui karai kuéra resa, ahecha porã haguã mba’éichapa gueko tee ñande kuéra Guarani ha Kaiowá, omoĩ haguã tesa reko ñande arandu ete rupive, mba’éichapa karai kuéra reko oguãhẽ ha oguereko ñande rekoha, umi karai reko, ohecha porã haguã mba’éichapa ogueropu’ã tekoha pyahu retomada pe. Ñaguãhẽvo ijapýpe jahecha porã voi mba’éguipa ojegueruse voi pe teko araguyje, oheko rupityse voi heta ára rehe pe “tekoete avye’ỹ” oñeñongatúva umi teko jára kuéra imbaretéva. Teko marangatu oguerekóva ñanderu ha ñandesy ko yvy ape ári, tuichague ramo jepe, umi teko járape, michĩ ete gueteri voi. Upéagui, ko tese oikuãve’ẽ, pe teko araguyjery, añetegua voi teko, oĩme hina ñanderuvusu oiko hápe ha pe teko jára kuéra oĩme hápe, ombojehúva ñane pyrũha, ikatúne jaheko hupity ñamopu’ã ramo añetegua tekoha tee, he’íva tekoha araguyje, ikatu haguã ñane mbarete umi mba’e vai oguerúva ha omoĩva ñandéve karai kuéra reko.

This thesis aimed to understand the process of searching for teko araguyje (way of being, mature, prepared and perfect over time), taking into account the existence of the Guarani and Kaiowá inside and outside the Te’yikue reserve. The analysis started from the account of the life trajectory of each jekoha (memory supporter, the oldest) to build the organization structure of the thesis. We point out as hypotheses, that, the current mobility is a visible part of the great journey of the Guarani and Kaiowá in the search for the successive improvement for the fullness of being, the teko araguyje. For this reason, it sought to understand the reasons and driving forces of mobility through the analytical description of the reality of Te’yikue, verifying the efforts of many families, in constituting the “tekoharã” Crespe (2015), in an area formerly considered a farm. This effort was seen through the perspective of traditional concepts, which dialogued with the knowledge of the field of geography and anthropology regarding the concept of time-space, place and movement. Therefore, studying this movement made it possible to understand the mobility of guardians (deities), to understand the mobility of humans as their reflection. The traces left in the trajectory in this search for teko araguyje are seen as the object of the research - the place / tekoha-, which guides the methodology itself, and the technical means aimed at the recomposition of these places, through the revival of the trajectories of the travelers' lives. In this way, I was able to undress the eyes of non-indigenous people to understand the logic of the existence of our Guarani and Kaiowá people, allowing us to analyze, from the perspective of traditional concepts, the great systems that shape the places, the nonindigenous world, in order to characterize the reconstruction of the tekoha in the resumption areas. We conclude that the insistence of the search for teko araguyje, is in the logic of accessing, more and more, the wealth of the “idea of humanity” guarded by the guardians of greater power. The sacred life experienced by the ñanderu and ñandesy in the earthly world, even if they are great, in the view of the guardians, is still introductory. Therefore, the thesis points out that the source of teko araguyje, the true idea of humanity, lies in the home of the ñanderuvusu and the great guardians, who support the land system, which can be accessed through construction and a sacred village, the tekoha araguyje, to overcome the entire crisis imposed by non-indigenous society