TO TRACE PERCEPTS OF THE MBYÁ-GUARANI FROM THE WALKING ETHNOGRAPHY OF MBURUXIVÁ JOSÉ CIRILO PIRES MARTINICO: TRANSNATIONAL, POST-COLONIAL COSMOPOLITICS AND ORIGINARY HISTORICITY IN THE PLATINA REGION ON THE III MILLENNIUM

Abstract

To recover the enographic experience of part of Mbyá José Cirilo’s life trajectory is not only a joy, an honour, and a great opportunity to systematize a radical personal transformation, but also allows the establishment of a lateral dialogue with post-colonial, anthropological theories, as well as hermeneutics and contemporary phenomenology, in the attempt to understand the existencial propositions (cosmo-ontology) of the Mbyá-Guarani’s radical alterity. Beneath and beyond the “concepts” and the “to be”, the Mbya’s philosophical proposition is “being” aware to interpretate constantly the “percepts” (LÉVI-STRAUSS, 1997), undermining the mental introspection, both analytical and quantitative (abstract rationalism). It is not about a mental, Amerindian perspectivism, but a corporal, Mbyá perspectivism, centered in making new perspections bloom, from feelings felt in the “heart” (KUSCH, 2000), or even in the “telluric” parts of the body. The consciousness is driven continuously towards the spontaneous, the random, since, from the chaotic, one must extract comprehension: of dreams, of inspired thoughts that come to mind, of uncanny sensations that affect the body, of nature’s observed phenomena, of the children’s reckless behavior. Everything is an object of attention, perceibed as a sign or divine portent, facts to be interpreted in their immediacy, in order to achieve a diagnosis on the current situation, and the right decision to take once one is facing the many crossroads that exisit in life. The Mburuvixá Cirilo is the protagonist of a legit transnational cosmopolitics, in his search for the “Beautiful way of tradition”, as his path has begun as a child, in the confines of the florests in Misiones (Para Miri), where he became a young leadership in communities in Argentina, hiding in the woods to cope with the death of his first son, to connect spiritually, to talk to God. And so it was, to the point that he received a magical chant from Nhanderú, for his heart to be peaceful, for him to become a Xondaro Marangatu (“guardião da Tradição”). Afterwards, he came with his family to Para Guaçu, in the Brazilian coast, and became Mburuvixá Tenondé, the original political leadership that represents the most elevated respect to Tekó Porã (Belo Viver), preserving joy and respecting the elder’s and the spiritual leader’s tradition (Karai Kuery and Kunhã-Karai Kuery). A true ethnic articulator, an intercultural agent and mediator, capable to “touch the heart of the whites”, to adapt indigenous policies, turning them into real, concrete political actions, always tuned with Mbyá Rekó holism. And all that still maintaining the courageous, wary character of the first Guarani, participating in self-demarking land process, such as the Terra Indígena do Campo Molhado, in 1994, and the recent retaking of Tekoa Ka’a Guy in Maquiné, RS.