Território tradicional do povo Apyãwa (Tapirapé): trajetórias, cosmologia e epistemologia

Abstract

Te’omara xe’apeãwa ramõ ikome’owo iexagakãta Apyãwa ywy xeratyrykãwa iypy wiwe, a’e rewiri ka ixeratyryki ‘ota akawo Apyãwa reka ranõ, Apyãwa ywy pe. Iypy ramõ raka’ẽ ‘ã py ipa’ymi akawo xaneramõja gy re Karaxão, a’erẽ raka’ẽ ‘ã ipa’ymi irekawo ee Irewee agy, a’erẽ xowe raka’ẽ’ã ipa’ymi ee irekawo Karaxã gy, ‘ã raka’ẽ mĩ apa’yma akawo ee Karaxão, Irewee, Karaxã gy ramõ. Amõ agy tanã ro’õ raka’ẽ mĩ napa’ymi ee, Kamayura, Yawalapiti, Kyryxã agy ramõ. A’erẽ xowe ro’õ raka’ẽ ‘ã itori maira gy, ‘ã irotã a’egy weka pe imatarajpã xanewe Apyãwa ywy ranõ, imanakã xaneywy xanewi ranõ, a’e pe ‘ã ixokã ‘ota xanewi xanereka ranõ. Ymỹ raka’ẽ natywi xane ka’ã manaakãra gy, yryete, yekwãpi rerayrykãwa, maira tora ramõ xe ‘ã ‘y hyjtãwa erayrykãp akwãpa tatoyãra pe mĩ irayki, a’eramõ mĩ ywãripe, ‘y ihyj akwãpa ahyjtawe’yma ropi. Epewera ropi ramõ raka’ẽ mĩ ximot xerexemi’o xerexewe, xerexaty agy we ipirã, epewera ropi ramõ raka’ẽ mĩ xika ataãra ramõ ranõ, epewera wi ramõ raka’ẽ mĩ ximot ipirã, temiãra xerexaryjpe ranõ. ‘Ỹ a’eramõ maira napatari epewera ropi xaneataãwa, ataãra mõ, ipirã pe, ‘ywaywã ‘oãwa, eira momokãwa, maira ‘ywy ro’õ axãjxewo mĩ xaneywy’i re axemaxãta. A’eramõ mĩ ‘ã xanemamariaowete xanererekawo, imaxywaatyakare’yma xanewe xanereka, Apyãwa rekareka, xanexe’ega, xaneremi’o, xanemarakã, xaneporaãja, xanexemoonãwa, xaneparawykãwa, xanerarywa emiwera. A’eramõ raka’ẽ ‘ã ika xaneramõja gy py imagywo Apyãwa ywy, Apyãwa reka ropi, ‘ãra ropi, ypytona ropi maira tywe’yma ramõ we, natywi raka’ẽ maira mõ ka’ã manaakãra gy, maira ataãra ramõ aka ma’e agy xaneywy ropi, maira rape mõ xaneywy ropi, ‘ỹ xe ramõ ‘ã itori maira gy aparawykywo xaneywy pypiãra re. Wete’omara ‘ãpawo ramõ kwakãj amamyrõ, ajxãk wetepe te’omara maira gy remiapakwera, tawaxãra gy remiapakwera, Apyãwa remikwaxiakwera, ywy re wãra, axekwe ramõ, Apyãwa Ywy re wãra. Namamyrõj ramõ kwakãj ikwaxiapyra pe xe, amamyro ramõ kwakãj i’ywypyete re, Apyãwa gy pyri ranõ. ‘Ãapa ramõ kwakãj maxepepa Apyãwa tawã ropi: (Anywootãwa, Tapi’itãwa, Myryxitãwa, Towajaatãwa, Akara’ytãwa), Apyãwa Maragetã Kwaapãra gy pyri. A’epe ramõ kwakãj apoenop, mywi ka itori akawo Apyãwa, ma’era raka’ẽ ka iyryki ‘ota akawo, maira kae’yma mõ we, ymy raka’ẽ natywi ‘ywy manakãwa, Apyãwa ‘ywy manaakãwa. ‘A’e pe ramõ kwakãj ajxãk, ikome’o xewe ranõ, namanapawi raka’ẽ ‘ỹ maira, Apyãwa we iywy, emikwaãwa ropi. Xanami: Ma’eaiwa retyma, tãwera, ‘ywytyra, tywykwera, mywi raka’ẽ mĩ imori wemi’omi’o kwewiwe. Mywi raka’ẽ imori wetykyga, wetyma apaãwa ramõ, axekwe ramõ Takãra apaãwa ramõ ranõ. Awawite ramõ ekwe ‘ã te’omara aapa ramõ, te’omara ikwaxiãpyra pe ikome’oãwa pe, maragetã kwaapãra gy pyri ikome’oãwa ropi Apyãwa gy we, axekwe pitywe we, awa’yawera we, koxamokowera we ikwaãwakãta Apyãwa ywy, Apyãwa paawera, mywi ka Apyãwa ‘itori ‘akawo, ‘ã ‘akaãjpe. ‘Ãpyyrõ ramõ kwakãj ‘ã te’omara ee wepy’aaiwa ramõ, wetepe ramõ ka ikaxymi ‘ota ‘akawo xaneypykweri agy maragetã kwaapãra gy xanewi, ‘ã mĩ irakaxyma xanewi wemikwaakwaãwa, wemipoenoenowã. ‘A’eramõ kwakãj ‘anog wexewe, ‘ãramõ we ikwaxiãta inoga xerexewe Apyãwa ramõ, Apyãwa remikwaãwa, xerexamõja gy remikwaãwa ropi ‘ywyrape pe. A’eramõ ekwe ‘ã ‘itowi te’omara xanepyrowo ‘ywyrape pe, Apyãwa ramõ, xema’eãjpe ranõ, iapyretaroga xaneremikwaãwa, xanereka ropi. ‘Epe ramõ kwakãj xete’omamataãweteãwa, xexema’eamataweteãwa, Apyãwa ‘ywy re, ‘ymỹ wãrera re, ‘ỹ wãra re, Apyãwa reka re, Apyãwa ‘ywy re ‘imaxa’yga axaee, ‘ymỹ wãra, ‘ỹ wãra re ranõ.The objective of this work is to present the transformations that have been occurring for a long time in relation to our culture and the in traditional territory of the Apyãwa people. According to the accounts of the great Apyãwa historians, maragetã kwaapãra gy, there were first invasions and attacks by the Kayapó, Javaé, and Karajá Peoples, who visited the Apyãwa in Apyãwa territories. With other peoples mentioned in the accounts, Kamayura, Yawalapiti, Kyryxã (Xavante), there were no conflicts. These did not wage war with the Apyãwa. The great historians reported that they had never heard any accounts from our ancestors about war with these peoples whom the Apyãwa encountered. It was only after a long time that the maira (non-indigenous people) arrived, who are harming our culture and our traditional territory. In the past, there was no deforestation, no roads built by the maira, nor the diversion of river courses by machinery. In the places where we used to obtain food to sustain our families and for ritual purposes, such as hunting and fishing, we are now prohibited by farmers from hunting, fishing, gathering fruit, and collecting honey; even though the Apyãwa people originally occupied these areas. This situation is weakening our survival and the strengthening of our culture, customs, beliefs, traditions, music, dances, paintings and arts. Our ancestors lived and practiced our culture daily without interference, without encountering invaders, loggers, hunters, and maira fishermen, who continue to invade a portion of our territory (Apyãwa Ywy). To achieve the objectives of this work, I conducted extensive research, seeking references from both Apyãwa and non-indigenous authors. I didn't just look in books, but mainly on Apyãwa communities. I conducted interviews in five villages (Anywootãwa, Tapi’itãwa, Myryxitãwa, Towajaatãwa, and Akara’ytãwa) with Maragetã Kwaapãra gy (Great Apyãwa Historians). This allowed me to understand the reasons for the changes, our trajectories, even before contact with the Maira society. Before, there was no limitation of the traditional territory of the Apyãwa people. I also documented some Apyãwa territories that are outside the demarcated Indigenous Lands, which are considered sacred spaces, ancient villages, and the places where we have always sought our subsistence, the places where we obtain the wood to build our houses, and the ceremonial house of the Apyãwa people. I believe that, through this research and our discussions, people, especially children and youth of our Apyãwa people, will have the chance to learn about and hear the real stories of our people regarding their traditional territory, origin, and the millennial trajectory of the Apyãwa people. I chose this theme with great concern because I am seeing our living libraries gradually disappearing. Therefore, I challenged myself to record the traditional and ancestral knowledge of our Apyãwa people. This work aimed to contribute to our people, to the school, and to the documentation of our ancestral traditional knowledge, according to our reality. This was the motivation for carrying out my study in Apyãwa Anthropology, about the traditional territory of the Apyãwa people, the past and present of my people.