Psicologia em movimento com os/as Kaiowá e Guarani: diálogos fronteiriços e desobedientes

Abstract

This study is located in the Postgraduate Program in Psychology (PPGPsi) of the Federal University of Grande Dourados and we problematize the impacts of the colonial reality experienced by the Kaiowá and Guarani peoples of Mato Grosso do Sul, based on the narratives of these peoples' ethnic social movements, with emphasis on Aty Guasu. We use the disobedient epistemological productions of Decolonial Studies and Liberation Psychology. The first as a critical tool for modernity / coloniality and its developments in Latin America, and the second in the appointment of the necessary engagement with popular organizations / perspectives and liberation from the Eurocentrics thought schemes. To access the narratives of the Kaiowá and Guarani, we approach the communiqués published by the indigenous organization on the internet, specifically on the blog created by the movement. Also part of our field of research / knowledge is the participation of important events in the communities, the Great Assemblies Kaiowá and Guarani. Our trips to indigenous territories were marked by critical solidarity, psychosocial sensitivity and the exercise of decolonized listening to the demands of indigenous leaders and workers. To understand the organizational processes of the Kaiowá and Guarani, we systematized the course of the Indigenous Movement in Brazil and its historical confrontations with colonialities. It is the understandings and relationship between the Indigenous Movement and Aty Guasu that help us in the process of criticizing colonization, colonialism and colonialities. We analyzed the dimensions of health, violence and resistance to the colonial context experienced by the Kaiowá and Guarani, with an emphasis on the claims and denunciations contained in the documents released by Aty Guasu. We consider that colonialities are structural and structuring of Latin American intersubjectivity, mainly in the invention and imposition of the inferiority / dehumanization of the original peoples, thus justifying colonial domination and violence. In this context, indigenous disobediences, expressed by the multiple modes of organization and practices, configure resistance and ancestral (re) existence, inaugurating other possible worlds, other relationships, other psychologies and other health.