Memórias de suicídio Guarani e Kaiowa na reserva indígena de Dourados: História oral aplicada

Abstract

I proposed listening, writing, and analyzing, through this academic project of applied oral history, fifteen stories between indigenous and non-indigenous people affected by a common drama: the suicide of indigenous people of the Guarani and Kaiowa ethnic groups in the Indigenous Reserve of Dourados, located in the city of Dourados, in the south of Mato Grosso do Sul. It has turned three decades of successive records of mechanical asphyxia and hanging among young Kaiowa and Guarani, the painful experiences of those who witnessed this destination community, as the incursion to the memory of oral expression have been qualified in terms of testimonial oral history: narrative genre aimed at listening to groups marked by traumatic episodes. Criticizing the notion of “victim”, I accepted the polyphony of distinct and unequal arguments, which involved the trajectories suffered in bonds of protagonism facing the memory of the phenomenon of ethnic suicide. Thus, those who orally expressed their memories, collaborators, re-elaborated their remembrance gestures which could be critically analyzed when duly materialized in written and authorized support. Having abdicated the role of “author”, I sought to fulfill the role of mediation among the collaborators, projecting the joint construction of the narrative plot. As a collaborative operation that concerned to list arguments with the central purpose of promoting, through the power of collective memory, public debate on cases of Kaiowa and Guarani suicide, the dissertation was organized into three parts organized in four interdependent chapters. Distributed in two chapters, the first part was dedicated to the project experience: the first chapter was aimed at defining the guilding stages of the project, answering “for whom”, “how”, “when”, “why”, “by whom” oral history was operated; in turn, the second chapter tells the story of the project from ethical dilemmas involving discussing the phenomenon of suicide caused by indigenous youth, to the meaning of my presence in the countryside, which made the other emerge from the other that I was. The second part was dedicated to presenting the trajectories of the fifteen collaborators inscribed in their respective portions of collective memory: Kaiowa shamans, Terena pastors, Guarani mediators, Guarani survivors, indigenists psychologists and indigenists researchers. Finally, the third part was devoted to the analysis of thematic axes in common with the networks, highlighting a memory of suicide Guarani and Kaiowa constituted by alliances, disputes and interethnic strategies. This is a text about life and destination.

Añemoĩ ahendu hagua, ahai ha ahecha kuaá hagu ̃ ã kuatiare rupi mombe’upy ojehuvare ñangareko rupive, porundy ñemombe’upy mba’e jehu karai ha ava ohasava tekoasy: jejuvy oikova ava Guarani ha Kaiowa tekoha Douradospe, oimeva Dourados municípiope, Mato Grosso do Sul ruguápe. Ohupitytama mbohapy popa ojehai ko’ava mba ̃ ’e rehe oimeha jejuvy karia’y Kaiowa kuera apytepe, hasyeterei ojehuva ko’ãmba’e hechaharépe, imandu’a rasy omombe’uvo história oral ojerurehaicha: kova mba’e ñemombe’u ha’e ojekuaa haguãmba’e hasyva oiha. Jaikuaa hagu ̃ ã umĩomombe’u’ỹ va’ekue imba’e rasyre, ahendu opaichagua mombe’upy, jejuvy oñandu va’ekue ijehe terãambuere. Upeicha imandu’a rupi ohendukava cheve iñe’e,̃ pytyvõhára ndive rogueru jevy mombe’upy rohecha haguãmba’erepa ãva ojehu. Ndaha’ei che ae ajapo, aiptyvõnte oñondive romombe’u hagua. ̃ Ha tembiapo oñondivepa ojehuvape hina, che hi’ãahendu va’ekue rupive opavave oñandu avei ha ojepy’apy jejuvy oikova Guarani ha Kaiowa kuerare, ha ko dissertação oñemboja’o irundy hendape. Tenondeite amoĩporundy ñemombe’u oikova va’ekue umi: oporaheiva Kaiowa, pastor Terena kuera, Guarani che pytyvõva, omba’apova tesaire ha um ̃ ĩ ohaiva jejuvy rehegua; mokoihã pe amombe’u mba’echapa amboguata ko tembiapo, upepe amoĩmmba’erepa ahai, mávarepa, araka’epa ahai, ha mba’echapa mombe’upy ojehuvare oipotahaicha; mbohapyhape ahai jejuvyre jaikuaa haguãmbaechapa ojehu umĩkaria’y mbytepe, há che mba’echapa añeñandu, ha avei mbaepa upeá cheve ogueru; ha irundyhape ajapo peteĩanálisepe ahendu va’ekue opavavegui, imadu’avo hikuái jejuvyre Guarani há Kaiowa rekope, kova jehai ha’e tekore ha ani haguãjaheja upe mba’e imbarete.