Introduction
In
the past few years, the number of populations that demand publicly and
officially their condition of Indigenous has been on the rise in Brazil.
The demands usually come from families which, miscegenated and territorially
plundered, dislocated and concentrated along the years, have re-encountered
today political and historical contexts favorable to the rescue of Indigenous
collective identities (a people, a name).
This process, of course, is not exclusive of Brazil; similar cases
take place in other contemporary national States, such as Bolivia and
India. In our country, this has been happening in recent decades, when
regional histories began to be re-studied, Indigenous rights started
to become more widely recognized and respected, and the organizations
of support of the Indians were consolidated.
Researchers use various expressions to refer to this phenomenon: emerging
identities, emerging Indians, ethnogenesis,
return trip, revived Indian communities. Three
elements can be pointed out as characteristic of it:
(1) it almost always appears in connection with territorial disputes;
(2) it usually results from complex regional historical processes of
relationship between Indians and non-Indians; and
(3) the peoples who adopt these identities show very little differentiation
vis-à-vis the non-Indigenous populations of the regions where
they live (both in cultural and physical appearance terms).
For these reasons, this is a complex and controversial subject. Often
it leads to a posture that is the result of ignorance, prejudice and/or
dispute for the possession of land: these guys say they are Indians
but they are not.
The best known cases of such demands are taking place in the States
of Northeastern Brazil. But there are others in other parts of the country
as well. In 2000 alone, Cimi (Conselho Indigenista Missionário
Missionary Indian Council), an organization for the support of
Indians that belongs to the Catholic Church, registered the following
new cases:
- In the Serra do Divisor National Park, State of Acre, the Náua
people;
- In the region of the Upper Tapajós River (State of Pará),
the Tupinambá, Maitapu, Apium and a Munduruku group unknown
until then;
- in Minas Gerais, the Kaxixó, in the region of Martinho Campos
and Pompeu, and the Aranã, in the Jequitinhonha River Valley;
- in Bahia, another Tupinambá community, in the municipality
of Olivença, and the Tumbalalá, in Abaré and
Curaçá;
- in Alagoas, the Kalankó, in the municipality of Pariconha,
and the Karuazu, in Água Branca;
- in Pernambuco, municipality of Ibimirim, the Pipipã.
Understanding the phenomenon
When talking of emerging identities, the idea that confers
sense and legitimacy to the Indigenous condition in Brazil (pre-Columbian
origin) is a bit more complicated than what we usually think. The identities
of these peoples are based on proven memories and stories that do not
go so far as the early colonial times, but rather to more recent contexts.
In the majority of cases, even the names these peoples use today as
an indication of their difference vis-à-vis the non-Indigenous
regional population are not found in the written documents left by the
first colonial travelers and chroniclers. Such names, as well as the
genealogical chains (identified ancestors who link the present with
the past) and the myths of creation, frequently go back only to historical
situations that took place after the so-called first contacts.
Such is the case of the missionary settlements of the States of Northeastern
Brazil, where, between the end of the 17th Century and the beginning
of the 18th, families of natives of different languages and cultures
were put together and, through indoctrination and work discipline, were
subjected to homogenization.
When demanding the condition of Indigenous based upon such contexts,
present-day collectivities are recalling certain striking and,
up to a certain point, contradictory characteristics of the history
of colonization: practices that, on one hand, were aimed at preserving
the Indians by concentrating them territorially, and, on the other,
at assimilating them into a national society that was being formed.
Even when the historical result of those practices was a great mix
(genealogical and cultural, among Indians of various traditions and
between Indians and non-Indians), complete assimilation has not been
reached.
The development of colonial practices towards the Indians is something
contradictory and still unfinished: if it caused demographic reduction
and the extinction of entire Indigenous peoples, it also resulted in
the formation of new ones. When and how the memory of those other collective
identities will appear publicly is something that depends on the particular
characteristics of historical and political contexts, both regional
and national, very much linked to land questions in the country.