A Kaiowalogia: construção dos Jara Kuery e dos conhecimentos de coletivos tradicionais Kaiowa

Abstract

This research was conducted by a Kaiowa indigenous person, a shamanic apprentice and researcher, articulating his educational trajectory with shamanic knowledge practices. The study explores the relationships and connections with the Ñandesy and Ñanderu of the Kurusu Amba, Guyra Roka, and Guayviry reclaimed territories. These three reclamations are formed by traditional collectives composed of the following healers: Leonel Lopes (Ava Vera Rendy), Margarida Pereira (Kuña Rova ju), Tito Vilhalva (Tupa Roy Tavyterã), Miguela Almeida Ramires (Apyka Ray Jegua'i), and Tereza Amarilia (Kuña Rendy Juru’a). These individuals are part of the Kaiowa and Guarani indigenous movement and are holders of Kaiowa knowledge. This thesis follows the author’s path and was developed through the modes of oguata (walking), Marandu (memories), and the practice of listening—mba’e kua’a rendu (the way of knowing through attentive listening to narratives). The research was grounded in a Kaiowa-specific methodology, based on visits by the shamanic apprentice and researcher, on the bonds built throughout the production of the thesis, and on the bodily preparation and experience of the researcher to record this knowledge in the thesis. From these Kaiowa research methodologies, a theory of knowledge for Kaiowalogy was constructed, grounded in the relationships between human and non-human beings, that permeates the cosmologies of knowledge, expressed in chants, prayers and rituals, in Kaiowa reclaimed territories. The research describes the lived and experienced life of the author. Therefore, this thesis begins prior to doctoral studies, starting from the Kaiowa and Guarani indigenous baptismal naming, and passing through the challenges faced in formal education, especially in the context of schooling. This journey shaped the path of the Kaiowa researcher. Based on shamanic knowledge, theoretical knowledge was systematized and recorded in writing. The research was carried out specifically with the traditional collectives of prayer leaders (rezadores and rezadoras) in Kaiowa retomadas. The study emphasizes the importance of the reclaimed territories and the traditional groups, exploring the transmission of knowledge practices among the Ñanderu, the Ñandesy, and the groups of apprentices (jekoka kuery or yvyraija kuery), as well as the dynamics of shamanic healing knowledge practices related to medicinal plants. The thesis describes sets of relationships and elements of the jara (reko, teko, and jara kuery) of the traditional groups and the non-human jara kuery. It is this Kaiowa knowledge that underpins Kaiowalogy: a living practice developed in prayer houses and in reclaimed territories, highlighting the relevance of musicality and rituals in the transmission of knowledge. Finally, this study strengthens traditional collectives, recognizing the interconnection between knowledge and practices. The research advocates for the need for more Kaiowa researchers and the protagonism of Kaiowa knowledge, and thus, it also aims to ensure the continuity of the knowledge of the prayer leaders, their way of safeguarding self-knowledge in living memories. Thus, the theory of knowledge and Kaiowalogy were formulated, based on the practice of knowledge, connecting the narratives that are told. The formulation of this thesis took place through the way of being a shamanic apprentice and Kaiowa indigenous researcher, in collaboration with the prayer leaders and the way of being and living of the Kaiowa people.

Ko mba’e ñeporandu ojapova ha’e ava Kaiowa oguereko ava arandu ambu’e ha mba’e kua’a kuery ndive. Ko tembiapo arandupy ha’e ojejapo Ñandesy ha Ñanderu kuery tekoha pegua ndive oikova Kurusu Amba, Guyra Roka ha Guãyguĩry, ha’e Ñanderu Leoneo Lopes ha’e hera mbairi ñe’ēpy ha’e tuparery Ava Vera Rendy, Ñandesy Margarida Pereira henoi ha mbairi ñe’ēpy ha’e tuparery Kuña Rova ju, Ñanderu Tito Vilhalva ha tuparery Tupa Roy Tavyterã, Ñandesy Miguela Almeida Ramires ha tuparery Apyka Ray Jegua’i, ha avei Tereza Amarilia hera mbairi ñe’ē pe ha ituparery katu Kuña Rendy Juru’a, ko’ãva ha'e kuera aty rupi guavama oi oiko haty, oikua’ava ava tavyterã reko iteva. Ko’ã mbohapy rehegua ojeha’i tesepy ha’e ojejapo ñemo mandu’a haguã ha ñembo’e guata marandu rehegua, ha mba’e kua’a rendu rehegua. Ko tembiapo jejapopy, ha’e ojehu mba’e ñeporandu katupyry rupive, pe Kaiowalogia (Tavyterãlogia) rehegua rupive mba’eicha ojehu ñemongueta yvypora ndive rupive, ha mba’e Teko Jary ojehecha’ȳva ndive avei ko tembiapo oñemboguata, mba’eichapa hina ojeporu ñemongueta purahei ha ñembo’e rupive, mba’eicha umia ojeporu tekohapy. Ko jeporeka jehaipy porandu rupi ojehu pe jehaipy mba’e rechakare arandu rupive (experiências) ojapo ojehu haguã ko’ã jehaipy. Ko ñeporandupy ñe’ē rembimoe’e omombe’u ha’e ñemongarai hague, guive guare mba’eicha araka’e Ava Tavyterã (Kaiowa). Ñemongarai oguero guapy tuparery reko Jary. Ko’apy ombohesaka ha omombe’u mba’eichapa ñemboguata tembiapo jejapopy jehekapy arandu rupive. Ko’ã ha’e mbo’epy ñeȳpyru rupive ohopyty ha ñe’ē mboypy. Oikua’ave haguã ñeporandu rupive, ha jeporeka arandu oheju ko tembiapopy, ojapo mba’eichapa ojehu a ha jegueroguata tekoha rupi umi ñande reko kuera tavyterã. Ajeve joty, avei mba'eichapa hina pe ñembo’e rekokua’ava kuery, mba’ekua’arã pe pohã rehegua mba’eichapa ojejapo tesãirã rekorã ojeporumi ñande rey kuery ndive. Ha umi tembiapo jehaipy arã ha’e ombyaty reropapa arandu Ñanderu ha Ñandesy kuery, mbohapy rupive tekohapy gua. Ajeve teĩ yvyraija ha kuatia reko katupyry rekohacha ko jehaipy ojegueroguata hina, ha umia jekoha kuery mba’eicha ojepuru ñande reko ete rupive. Ko tembiapo ojejapo ñemongueta Ñanderu ha Ñandesy rekohaicha rupive Ñandesy reko kua’ahaicha, Ñanderu ha’e tenondeta mba’e kua’ava reko kua’a ha reroguata ha'e kuera he’ihaicha oñondive. Uperupive ko’ã jehaipy ojehu. Ko’ã ñeporandu rupive ha’e imbarete ava reko jechukapy ojekua’a haguã mba’eichapa tekohapy ojehu hina Ñanderu ha Ñandesy kuery jehuhaichatama. Ko’ape avei ojehai ochuka haguã onhekõteve umi ikatupyry kua’ava jehaipy Ñanderu ha Ñandesy kuery rupi ikatuve haguãicha ojeheko kua’a, ha mbo’e katupy oikua’a haguã ñande reko rire, ikatu omombarete ha ombo’eteve haguã, ikatuve avei omboguatave haguã. Ajeve teĩ ani katu jaike haguã tesaraipe ha tapykuerepe. Ko tesepy ha’e ojejapo oñondivepa Ñanderu, Ñandesy kuery ha teko ava tavyterã reko arandu mba’e kua’apy rehegua