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To recover the enographic experience of part of Mbya Jose Cirilo’s life trajectory is not only a joy, an honour, and a great opportunity to systematize a radical personal transformation, but also allows the establishment of a lateral dialogue with post-colonial, anthropological theories, as well as hermeneutics and contemporary phenomenology, in the attempt to understand the existencial propositions (cosmo-ontology) of the Mbya-Guarani’s radical alterity. Beneath and beyond the “concepts” and the “to be”, the Mbya’s philosophical proposition is “being” aware to interpretate constantly the “percepts” (LEVI-STRAUSS, 1997), undermining the mental introspection, both analytical and quantitative (abstract rationalism). It is not about a mental, Amerindian perspectivism, but a corporal, Mbya perspectivism, centered in making new perspections bloom, from feelings felt in the “heart” (KUSCH, 2000), or even in the “telluric” parts of the body. The consciousness is driven continuously towards the spontaneous, the random, since, from the chaotic, one must extract comprehension: of dreams, of inspired thoughts that come to mind, of uncanny sensations that affect the body, of nature’s observed phenomena, of the children’s reckless behavior. Everything is an object of attention, perceibed as a sign or divine portent, facts to be interpreted in their immediacy, in order to achieve a diagnosis on the current situation, and the right decision to take once one is facing the many crossroads that exisit in life. The Mburuvixa Cirilo is the protagonist of a legit transnational cosmopolitics, in his search for the “Beautiful way of tradition”, as his path has begun as a child, in the confines of the florests in Misiones (Para Miri), where he became a young leadership in communities in Argentina, hiding in the woods to cope with the death of his first son, to connect spiritually, to talk to God. And so it was, to the point that he received a magical chant from Nhanderu, for his heart to be peaceful, for him to become a Xondaro Marangatu (“guardiao da Tradicao”). Afterwards, he came with his family to Para Guacu, in the Brazilian coast, and became Mburuvixa Tenonde, the original political leadership that represents the most elevated respect to Teko Pora (Belo Viver), preserving joy and respecting the elder’s and the spiritual leader’s tradition (Karai Kuery and Kunha-Karai Kuery). A true ethnic articulator, an intercultural agent and mediator, capable to “touch the heart of the whites”, to adapt indigenous policies, turning them into real, concrete political actions, always tuned with Mbya Reko holism. And all that still maintaining the courageous, wary character of the first Guarani, participating in self-demarking land process, such as the Terra Indigena do Campo Molhado, in 1994, and the recent retaking of Tekoa Ka’a Guy in Maquine, RS.

espaço ameríndio

RASTREAR PERCEPTOS DOS MBYÁ-GUARANI NA ETNOGRAFIA DE CAMINHADA DO MBURUVIXÁ JOSÉ CIRILO PIRES MORINICO: COSMOPOLÍTICA TRANSNACIONAL, PÓS-COLONIAL E HISTORICIDADE ORIGINÁRIA NA REGIÃO PLATINA DO III MILÊNIO