Tecnologias espirituais: reza, roça e sustentabilidade entre os Kaiowá e Guarani

Abstract

This research aims to record and understand) the spiritual technologies used by the Kaiowá and Guarani, which I define as the negotiations carried out between human and non-human beings in rituals and ceremonies carried out for the planting, harvesting and consumption of certain foods cultivated by them. Kaiowá and Guarani peoples. As a methodology, I developed a bibliographic research focused on indigenous authors and authors belonging to traditional peoples, such as Izaque João (2011), João Paulo Barreto (2013), Tonico Benites (2014), Eliel Benites (2014, 2020), Gileandro Barbosa Pedro (2020), Sônia Pavão (2021), Marcilene Lescano (2021), Valiente (2018) among others; and carried out field research in five villages and retaken ones of my people, namely: Bororó Indigenous Reserve, Panambizinho Indigenous Land, Panambi Indigenous Land, Pirakuá Indigenous Land and Retomada Laranjeira Ñanderu; with the purpose of thinking, feeling, admiring and ethnography of the rituals of food production and preparation among the Kaiowá and Guarani. The dissertation text is divided into three fundamental axes, in the first axis I present aspects of Kaiowá and Guarani sustainability as a form of Indigenous Science, which is theoretically and methodologically structured, designing and constituting itself in defense of Mother Earth. In the second, I approach and reflect the philosophy of teko porã (good living), the importance of seeds and the concept of spiritual technologies of the Kaiowá and Guarani peoples; and finally, I develop a reflection on the Kaiowá and Guarani Indigenous School Education, where I criticize the standard interculturality, structured in a way that the first and main culture is always that of the karaí (non-indigenous) and the second, “the other”, that of Traditional Peoples. As a result of the analysis and reflection, it became evident that the colonization policy of the Brazilian State disrespected and seriously harmed the ancestral rights of indigenous peoples, including us, the Kaiowá and Guarani peoples, who had our traditional territory stolen and destroyed for the implementation of small reservations. This caused families to be expelled and abandoned the system of community swiddens to live in spaces that do not offer adequate conditions to reproduce our traditional way of being and living. Even in the face of so many problems, such as the degradation of the land and the little space to exist, the rituals of connection with the land, of celebration of life, beings and the seed are maintained and food continues to be produced, and in this context of resistance , the Ñanderu and the Ñandesy (men and women men and women), through their spiritual technologies, are fundamental for the production and maintenance of rituals and swiddens and, consequently, for the Kaiowá and Guarani existence.