O Canto que Esfria o Calor das Balas: A Ação Política da Juventude Kaiowá e Guarani frente aos processos de violência e criminalização do Estado

Abstract

In the pages that follow, we intend to describe, through an ethnographic approach, the forms of resistance and political creativity of the collective of Kaiowá and Guarani youth organized in the Retomada Aty Jovem, the RAJ in the face of processes of criminalization and violence perpetrated by the State and, also, by private employer fronts that represent interests alien to the agendas constructed and demanded by indigenous peoples in Mato Grosso do Sul, especially the Kaiowá and Guarani. During my time with the RAJ, participating in meetings and assemblies organized in different villages and retakes, I realized that violence was a multifaceted event, which affects Kaiowá and Guarani young people in different ways. To understand this agonistic relationship thought through the perspective of the RAJ against the knowledge and technologies of white people - karaí reko kuera, I realized that these young people activate a series of elements that make up their ways of doing politics, such as prayer songs - ñembo'e, that operate as a form of dialogue between their world and celestial levels, activating their guardians of the way of being – teko jara, which make up the shamanic policy of the Kaiowá and Guarani, but also their agency over the actions of recovery, their bodies and its social landscape. Furthermore, throughout the pages that follow, I will describe violence as a form of bewitchment by white people against the Kaiowá and Guarani, translated by my young interlocutor as Ara Piraguai. Therefore, in the political arena of Kaiowá and Guarani youth today, a scenario of ontological conflict is unfolding (Almeida, 2013), visualized by the existential war between different ways of life and technologies, that of the whites and that of the Kaiowá and Guarani. I would add that youth, in their extemporaneous political agenda, organizes themselves in a creative way, mainly based on social networks that they create through alliances between young people from other villages, such as in universities, but, in addition, youth shows themselves capable of combining the present and the future at the same time, mobilized by the memory of their ancestors who fell in the fight.