All Movies Of Milena Velba

Indian industry and economy, ... Liberdade

Currently there are around 5000 indigenous people living in 28 villages in the state of Sao Paulo, ... and relate mainly to. Pueblo Guarani, Terena, Krenak Kaigang and are spread in the communities in the Midwest, especially in the Ribeira Valley, ...

"There are Indians who live in the capital and work there .... This is the case Pankararu. More than 1,500 Indians from Pernambuco live in the capital for many years, "Above the Pankararu, occupying the metropolitan districts of Sao Paulo, the Fulni, Xavante, Xucuru, Xucuru Kariri and Pankararé.

Altogether there are 17 000 hectares of indigenous lands in the state. The largest area is in the coastal city of Mongagua. The ríoAguapeí, with 4,500 hectares. But there is still precarious demarcation of land, mainly in the state of São Paulo.

"indigenous areas in the capital are very small indeed. The natives live in a difficult situation, especially the Guarani people Jaragua, where there are 300 Indians with less than two hectares of land demarcated by FUNAI



... each of the three Guarani villages in the capital will go through a process of expanding the territory of 100 hectares. The move is the result of a collaboration between FUNAI and the Indians Dersa (Highway Development SA) - a company linked to state government.

People Guarani is the largest number of Indians have. "Despite the proximity to urban population, the Indian Guaraní retains its own culture," Traditionally, these people never inhabited the Brazilian coast from Rio Grande do Sul to Rio de Janeiro. However, Funai has no estimate on the percentage of Indians decimated in recent years.

"Today is an unprecedented growth of the indigenous population. Fortunately, this has occurred not only in São Paulo, in Brazil, but throughout the world. People are already talking about 470,000 Indians living in villages across the country, "

"Everything was free and today is all being forbidden to us. To make the field, as in the past, we no longer can. But at least that piece of land we're trying to demarcate must be recognized, because if we remove that bit, we have no nothing. (...) We want the security of land for free to experience our culture, to cultivate our culture, teach our children and our grandchildren, because today, with the lack of a true ground for us, we can not live our life and culture (Nhanda reko) completely. " (Quote from the letter of the Morro dos Cavalos community (state of Santa Catarina) to government authorities. (Identification Report, 2002).

In southern and southeastern Brazil (from the state of Rio Grande do Sul to the state of Espírito Santo) are concentrated in about 100 currently occupied areas and Ñandeva mbya, and other locations regular occupation. In the group coastal State referred to, are about 60 villages of which only 16, all totaling 19,075 hectares, have areas demarcated and homologated by the Presidency of the Republic. So far, 16 are ongoing motivated prosecutions against Guarani presence in these areas. Within the southern states of the 40 areas where the Guarani Indians live, were approved and only 10 are occupied by Indians Kaingang (Rio Grande do Sul, Santa Catarina, Paraná) and Xokleng (Santa Catarina), the Guarani occupy a small portion of those areas. Despite how small these places are some of these areas remain non-indigenous occupants inside.

Regularization areas occupied by the Guarani mbya originated along the coast through initiatives and projects of the CTI (Centro de Trabalho Workplace Indian or Indian) from 1979 in the villages of the capital of São Paulo and its coastline, and as the coast of Rio de Janeiro. Also thanks to the actions of CIMI (Conselho Missionário Indian or Indian Missionary Council) in the villages of the south coast of São Paulo. Until mid 1980, the entire coastal strip, were officially recognized by government decrees Bananal village (Posto Indian Peruíbe - São Paulo), an action that occurred in 1927, and the village, also in São Itariri Paulo in 1962. Parati Mirim village would be recognized in 1960 through a formal act of government no Rio de Janeiro. In 1983, the CTI directed the state government of São Paulo (Franco Montoro / PMDB Partido do Movimento Democrático Brasileiro), a report on the Guarani villages of the state of São Paulo and a project for agricultural adjustment. Faced with the state government's interest in regulating the areas occupied by the Guarani in São Paulo, the Funai signs an agreement with the government of São Paulo-20in December 1984 - to demarcate indigenous areas, which was approved in 1987.

In the early 1980s, it became urgent to the demarcation of the Guarani villages and its official recognition because of the large growth in real estate and tourism projects, due to the construction of the highway Rio de Janeiro-Santos and adjacent roads. Subsequently, environmental pressures and messy occupation, due to development projects (sanitation, water supply, roads and highways as the duplication of the BR 101 in the south), called for better links between the Guarani and their allies in Santa Catarina and Rio Grande do Sul



After the enactment of the Federal Constitution 1988, new achievements were accomplished with the recognition of some areas on the coast. Meanwhile, being an ethnically distinct population as well as minority in various regional contexts are constant pressures and attempts to control their social and territorial dynamics.

While current official administrative procedures do not take into account the complexity of the agrarian situation in the lands occupied by the Guarani, in recent years has found new lands Funai. Since 2001 were identified Guarani land in Santa Catarina and São Paulo are in the process of review by the Funai or are being prepared their respective reports.

The Guarani mbya maintain the configuration of their "traditional homeland" through countless villages spread over large areas covering areas of Paraguay, Argentina, Uruguay and Brazil, being but its extreme . Thus, for mbya, the concept of "territory" beyond the physical boundaries of the villages and trails and is associated with a notion of "world" which implies a constant redefinition of ethnic relations in the sharing of spaces. The domain of its territory, in turn, is based on the fact that their mutual relations are not confined to villages is not limited to continuous geographical complex. These are manifested in the field of "world" where you set up your territory. Thus, the mastery of a vast territory for the Guaraní is produced through the social, economic, political and migratory movements made, even today, especially by families mbya subgroup (Ladeira, 1997).

The territory or the world Guarani mbya in both mapping and geographic space, is a series of fragments shared by different societies and social groups. Opposed to this, the villages or tekoha, "where they live according to their customs and laws," can not accommodate other human groups. The physical space of a tekoha must contain, preserved natural resources and allow the privacy of the community. However, the current fragmentation of the villages, as defined by artificial boundaries based on public and official recognition of other occupations (such as farms, subdivisions, roads, water supply projects, among others), as space becomes unviable to ensure subsistence the community. Despite the above, it is verified in the various villages, a particular mode of apprehension and construction and spatial organization developed through exercise social, political, religious and traditional use of spices.

Although geographic proximity is conducive to narrowing of the social relations between the villages, we should consider Guarani society has rules, customs and traditions of which involved all together.

mbya Guarani Indians of the coast villages seeking to establish their requirements based on mythical underpinning, particularly their relationship with the Mata Atlantica (Atlantic Forest) to which, symbolically or practically affect their survival. These places, even today sought by mbya, have, by their flora and fauna typical of the Atlantic forest, rock formations and even the ruins of ancient buildings, evidence to confirm this tradition. Set villages in these areas "chosen" means being closer to the celestial world, since, for many, is, from those sites, which facilitates access to yvy marãey (land without evil), the historic goal perpetuated by mbya through their myths

The Terena indigenous Brazilian are another group belonging to the subgroup of guano.

live mainly in the state of Mato Grosso do Sul (Aldeinha Indigenous Areas, Buriti, Golden, Lalima, Lime, Nioaque, Pilade Rebuá, Taunay / GBI and Indigenous Land Cachoeirinha Clean Water, west of the Indian Reservation Kadiwéu, in the area and read Indian River Umutina Miranda). They can also be found within the Brazilian state of São Paulo (Arariba Indigenous Areas and Icatu). Besides that, still lie in the left margin of the Paraguay River in Mato Grosso.Viven in the North of Mato Grosso in the Municipalities of Peixoto de Azevedo, North Guarantã Matupa and indigenous lands Gleba Margins Iriria New River in the Villages Iriria Kopenoty, Kuxonety Poke'es, Inamaty Poke'es, Turipuku.

Indians are "farmers", ie have a culture of planting. An interesting aspect to be highlighted on them, is the adaptability that this community has in relation to others. They have the ability to adapt the working conditions, for example, whites, as in railroad construction in North MS. Another fact that demonstrates that capacity, is the fact they constitute the urban Indian villages, mainly in the Golden and Field região Grande.Son Indians with high degree of integration with society abrangência.



"Indian means any individual recognized as a member of a community of pre-Columbian origin who identifies as ethnically different from the country and is considered indigenous to the Brazilian population that is in contact." ... This is the position generally adopted by Brazilian anthropologists.

The kaigangs live in an area of \u200b\u200bland called Indian reservation, measuring 23,187 hectares, of which approximately half are conserved forest and the remainder were deforested and cultivated. Indian Reservation consists of municipalities of Tenente Portela, Miraguaí, Redeemer and Erval Seco.

indigenous tribes inhabiting the Indian area consist Kaigangs Guarita, Kaigang language speakers, language belonging to the family do "GE." This language is divided into five dialects: the dialect of São Paulo, Paraná, Central, Southeast and Southwest. Los Indios Guarita speak the dialect of southwest, which differs from other dialects in pronunciation and spelling.

The Portuguese language spoken by most Indians is simple and small, often using words exchanged, or exchanged letters in words. The indigenous population accounts for approximately 1,800 people studied Kaigangs.

... the tribe is living in a state of extreme poverty, which does not differ much from other Brazilian tribes. ... 60% of the houses are made of straw, 91.0% of the waste is left open, 91.0% water used does not have any kind of treatment and 97.0% of feces and urine, are deposited in open drains.

The problem of how to treat ethnic minorities living within the country is complex. In the specific case of the Indians of the Americas there are several trends from the proposed store them in the same cultural level as they were found by the surrounding society, even those who proclaim their total absorption in that society.

What we have noticed, is a break in the normally harmonious balance of unused groups with their environment, to a situation of extreme dependency in relation to the surrounding society. Their way of life is altered dramatically, leading to a deterioration of health conditions and, often, death of a significant proportion of the population. Recovery from this condition is slow and generally unaccustomed groups are absorbed into the poorest sector of our rural population, which is extremely needed.

In 1500, there were an estimated five to six million Indians in Brazil. Currently, FUNAI estimates that the indigenous population is of 3.45 thousand who represent 0.2% of the Brazilian population. The indigenous population is distributed in 216 tribes speaking some 170 different languages \u200b\u200band the most populous ethnic groups in Brazil are precisely the Guarani, Kaigang, Ticuna and Terena with 41,000, 22,000 and 19,000 people respectively.

Indigenous lands occupy 94.3 million hectares, representing 11.04% of the total national territory. The only states where indigenous peoples are no Piauí and Rio Grande do Norte. About 60% of the indigenous population now lives in the Central West and North of the country (Amazon and Cerrado) and are formally entitled to 98.75% of the extent of indigenous lands of the Legal Amazon. The 1.25% of total expansion of indigenous lands harbor the remaining 40% indigenous population, located in the busiest regions Northeast and South Brazil Leste.

is impossible to regard the Indian as an isolated, alien and apart from the world around him. Similarly, it is irreversible shock cultural.Tenemos to think about the Indian, without paternalistic attitudes, as being in need of preventive and curative care, essentially holistic.

both indigenous communities and communities of family farmers, living a new reality in which the conditions and resources survival are not those of yesteryear. Contact with other systems and companies to make changes, make new connections, the Indians were forced to adapt their own environment without losing its identity.

Everything that exists and lives need to be careful to continue to exist and live, is a plant, animal, child, elderly, the planet Earth. What the Indian care and family? Caregiving is more than an act, an attitude that is concerned, responsibility and affective involvement with others. The Indian and his family have care needs, is to help rescue their own traditions of care or preventive and curative care, if necessary, without imposing on them a new culture, a new way of being.

One of the important attributes of the family is education and the transmission of values, beliefs, knowledge on the stage of the rights and duties of each in this social institution, giving a definition of roles within the family and the community to which it belongs.

We are seeing the Indian adult suffer from being cared for in the context of their families and hospitalized for diseases which are caused cultural shock, the personal relationship and changes in habits and behaviors are often imposed on him. The issue of Brazilian Indian case is very complex and cultural and social aspects or from their territory. It is a being so sensitive and caring as devoid of all other non-Indians.