As mulheres na construção dos saberes mehî: corpo, saúde e resistência

Abstract

This thesis emerges from the desire to document, within the non-Indigenous academic sphere (cupê), part of the knowledge lived and learned among the women of the Krahô people, to which I belong. It is a form of writing that carries the body, memory, and resistance of a Krahô woman, whose trajectory is shaped by collective, spiritual, affective, and political experiences. Throughout this work, I share accounts of the place where Pahpãm allowed me to be born, to grow up with my family, and to live to this day—a territory full of challenges, but also of teachings. The research is built upon my journey, my history, the memories of my childhood, the teachings received from my parents, and, above all, the voices of the cahhãj, mehî women who inspire and guide me with their knowledge. It is they who, with wisdom and care, transmit practices of protection, healing, nourishment, and ways of caring for and safeguarding the body. This study also includes reflections on our ancestry, the origin of the villages according to the Krahô tradition, the Sun Pyt, the Moon Pytwyr rè, and Caxekwyj, who taught the preparation of paparuto with corn—a sacred food and symbol of resistance. The bodies of women, the rituals of care, and the knowledge that sustains life in the villages are central elements for understanding how we produce and preserve knowledge. During the COVID-19 pandemic, we experienced moments of great apprehension about the possibility of losing our relatives. In this context, we revived ancestral knowledge, prepared natural medicines, and remained in our communities, avoiding going to the city. My mother managed, even in difficult times, to carry out the protective practices for my sister, my cousins - a gesture of strength and continuity. We were vaccinated, but we continued to respect the guidance of the pajés, who advised us on the preparation of medicines and the importance of light meals. This work is, therefore, a form of resistance and of valuing Mehî knowledge, especially that which is experienced and transmitted by women. It is also a way of affirming that indigenous knowledge holds a legitimate place in academic and scientific production.

Ihkáhhôk ita mâ itê tô ihcakên quê amê hômpun caxuw, wa itê tô ihcakên mãm mê pa jûjârenxá kôt, mê ikwy jarenxá, jori wa mê icuneã amê ipa, nê jôri pê ajcô pahpãm apu ipa hô hôpin mê, rirôpê mã, ipaxá, pê ikriré nã, krî jûhkãm pê wa apu ipa, mê ikwy mê, pê wa ampô kwy jakrepej, mê rompun kôt, mê ihkáré jômpun kôt, wa ajpên ampô jakrepej tô mô. Ihkôt wa ite ihcakên, pe mãm mê kri ita mã pê kãm ajco pahpãm mê hô rôpin apu ipa nê apu ape. Pê raneam Caxekwyj cojkwa pin wryr nê mêhi mã mê ropan xá kwâ tô rakrepej ita te rajar wa kãm raré. Wa