a) the language Guarani
b) by being an immigrant (immigration Guests - farmers)
c) work in agriculture
d) by practicing economy reprocess - jopo'i
e) live in a stateless society
f) a living religion the inspired word
Melia said, the first came from the Guarani Guaporé River in northern Brazil and slowly descended the Madeira River (in 5000 BC) came to the Paraná River basin.
In his relationship with the things of earth, we can affirm that the Guarani is a migrant, a kind of settler who never leaves his conquered and inhabited areas. A family or a large group may move to other areas, but never the whole group, never colonized the land is abandoned altogether, some are always "taking."
The Guarani are divided into three groups that have suffered different forms of contact, other than historical adaptations and cultural. Melia Guarani compares the progress with the bed of a river that suddenly encounters an obstacle and is forced to divide its waters. This obstacle is colonization.
Melia says that there were three different paths:
) The Indian who has suffered the impact of colonialism in the face and made part of this story, now as Indian "civilized", or as a slave in encomienda. Guarani is the physically and culturally mixed, the group that suffered most changes. And this ends up indigenous ecomiendado internalize the contempt of the conqueror and when possible try to pass themselves off as non-Indian.
B) The Guarani reduced, indigenous converts to Christianity who lived together with the Jesuits segregated from the rest of the colony, as a state within a state, in order that the colonies did not return to the jungle, but became musicians, carpenters, artisans to major urban centers colony, such as Buenos Aires and Asunción.
C) Caaguá, which remained off the colonization process as much as possible, interned in the jungles sinkers. This group managed to maintain their original culture almost intact.
this latter group, Caaguá is descended Mbya Guarani groups, or Chiripá Ñandeva and Paitvyterã or Kaiowá.
The concept of land for the Guarani indigenous people is closely related to the idea of \u200b\u200bland without evil. This view shows the earth as a place where you live the good life. " Accordingly, attention: to live is not synonymous with producing. The land is not only an area of \u200b\u200beconomic production, but it is a place where people live teko. As in the words of the old Guarani - without tekoha (place to live - earth), there teko (way of being). That is, without the materiality of the earth, there is no possibility to build up as cultural. Without tekoha TEKO there.
One of the most important is the relationship TEKO kinship, extended family originated in the group. The relations of patronage, the neighborhood is extremely important to Guarani, because only this way can the economy of reciprocity. In this economy, the individual overlaps not by accumulation but by generosity, a logic antagonistic to capitalist logic, which favors the accumulation of private assets.
Thus, the predatory behavior, typical of colonial society, one that destroys the game and privatization of natural resources collection, is seen as an irreparable wrong by the Guarani, as a terrible threat to the balance of their world.
Despite all this, the Current Guarani has shown an extraordinary imagination to recreate 'spaces' similar to traditional ecological, they are true tekoha.
Thus, the Guarani have known to look for new lands, the last corner of the 'land without evil' in this geography that became devastated their former territory, and finding, however, some land without an owner, you are sure is yours. From this logic we can understand the recent movement that has been making the Guarani groups especially in the state of Sao Paulo in occupying the last areas of the Atlantic, as if defying the arrogance of the capitalist state, after clearing virtually all native vegetation, is given the right to reserve preservation areas closed to indigenous peoples.
With this in mind, what are the current situations that hinder the existence of the Guarani TEKO?
- presence of sects (divide families, disaggregating the household and thus complicating the family relationship);
- proximity to major urban centers;
- right-wing political parties and charities with gifts that divide families ;
- State interference in indigenous societies (education, health and naming leaders );
- the need for moonlighting and work outside the village which ultimately affect the traditional economics of reciprocity as well as the movement of money and sell goods by non-Indians in the community (vendors and proximity to "bars" and markets);
- enhancement of non-indigenous customs, including food and alcohol, causing serious problems with the reko ete ("way of being true.")
The school is an instrument that introduces other ways of being and thinking along the Guarani community, hence the need in any school experience with the native village, take care to listen to the community and from logic group.
Guarani population in Latin America: Argentina
: 30 000
Paraguay: 80 000
Brazil: 30 000
Reading and indicated consulted:
Nimuendajú, Curt. The legends of creation and destruction of the world as the foundation of the religion of Apapokuva-Guarani. São Paulo: Hucitec - Edusp, 1987.
MELIA, Bartomeu. Indigenous education and literacy. New York: Basil Blackwell, 1979.
El Guaraní: religious experience. Assuncíon: CEPAG, 1991.
"Scripture Oralidad y en Indigenous Societies." In: Seminar international law: the learning of indigenous languages: the case of indigenous languages. Iquique. Chile. 4 -8 novembre 1996. Praise
Guarani language. Asuncion: Centro de Estudios Paraguayos "Antonio Guasch, 1995.
The Guarani conquered and reduced. Asuncion: Anthropological Studies Centre, 1993.
-MELIA, Bartholomew and Grunberg, George and Grunberg, Friedl. The Pai-Tavyterá - ethnography of contemporary Paraguay Guarani. Assumption: Anthropological Studies Center, 1976.
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