Reza-canto-dança (nhembo’e), retomada e roça (kokuê): geografias das insurgências Kaiowá e Guarani

Abstract

This geographical and historical study, built through the methodology of ResearchAction, Oral Histories, ethnographic and bibliographic research, addresses the Kaiowá Guarani peoples and their relationship between the tripod: prayers-songs-dances (nhembo'e), traditional fields (kokuê) and the return to their ancestral lands (tekohá). The analysis of the connection between the geographic, social, cultural, economic, historical, political and environmental contexts, identified evidence that they were peoples with abundant food. Furthermore, it also showed how the process of capitalist production advanced over the territories, where dispossession and colonisation marched under the aegis of the Brazilian State, which believed in the assimilation and subsequent disappearance of these peoples. Our work also dialogues with the impact of colonization and its predatory model on the food and territorial sovereignty of the Kaiowá and Guarani people, where, in a few decades, violence and the spoliation of their territories, led them to confinement and serious problems such as loss of their traditional food, scarcity and hunger. Insurging against the system, prayers and uprisings in the form of retakes, it has in the fields the fight against various forms of hunger. In this context, this is a case study of the Laranjeira Ñanderu 2 Retomada, located in Rio Brilhante, in the state of Mato Grosso do Sul, one of the retomadas which was violently evicted from its tekohá in the last century, and retook its ancestral lands in 2007, facing the intense advance of sugar cane monocultures over the region, while being considered obstacles to development. Even so, praying, singing and dancing, and planting their small plots, constitute an intrinsic part of their ‗way of being‗, living and re-existing, and of overcoming structural hunger, as part of the ongoing war. Therefore, we also argue what the current trials are in the face of the ecological context in which they are taking back their ancestral territories, their main challenges, and how their tekohá are being reorganized.

Kova jehaipy Aranduha há myamyrimkwe. Nhemompuãva upe jehaipy rupi, jeporakakatuha, jeheja va'ekwe myamyrim nhe'êypy, jeporakakatu há nhande rekoha, Jeporakakatu nhemombe'u guarani há kaiowa nde reko ypyha nhehan'ã nhengary jeropapahaty jeroatyhaty Nheman'ê hasa yvyrekoha rehe, enterovea kwery, nhande rekoha, nhepongana akwe, myamyrim, joatyha há ka'agwy jary, moangapyhy nhemoî tape myamyrîmkwe upe karujaporã Ary, onhempyru ramo jejagara mbairy rekoha nhande rekoharehe. kokwe gueroajuma uguî tekohaypy rekohaypy tekoha'aty myamyrîmkwe. Onhemohakate‗y, oipea, ombohasy, upe karaiypy kwery oguataharupi mbairy mbaekwaa harupi, omoi hei omonganhymba Hara nhande rekove kwery, nhande ava kwery. Upagui jehai tekoha rehegua laranjeira nhanderu mokõi réhegua upea opyta tekoha kwery mbairy rekwaty (rio brilhante MS) upe tekoha araka'e oimeava upepyguare onhundiapa há ojererahapa itekohagui ymã eterei, há omonhepyrû jevy myamyrîm oiko haguê teiova rire ro‗y, jehasa jepyapypy, omonhepyrû mbairy reko mba'e nhemity takware'êty Ko ore rekoharupi, upagui omoî joapyapyha mbairy arandu. Nhande reko há nhengara há jeroky ndive, upe rupi nhemoî há oî joty kokwe rupi heko oimejoty, nhande rekove oime joty, jeikojoty ka‗aruey reheve, nhanhoponhave joty jahavy onhoponhavê ohovy. Omonhepyrû, nhomboaty nhomongueta nhemoî Porã nhande temity rekwarã nhande yvy réhegua, myamyrîmkwe rekwahague, Nhemoî haguã nhande arandu rupi nhande tekoha há rekoha rupi.