Geography Reference
In-Depth Information
Figure 2.3. Intoni and Mariana discuss the court case, Xingu Indigenous Park, 1999.
status in the community of energy of the animated world. In other words, human
and animal cultures and the meanings they both ascribe to and express about world-
making processes become reversible in the constant search for social and emotional
well-being (Descola 1998:37; see also Carneiro da Cunha 1998, Overing 1990,
Scheper-Hughes and Ferreira 2007, Viveiros de Castro 1996). In this chapter, we see
shaman Intoni re-interpreting the Suyá human world experienced according to the
knowledge produced and shared by very intelligent “supernatural” beings.
Shamanic Mapping and Land Jurisprudence Experienced
My interest in shamanism stems from the intensification of shamanic knowledge and
power in the Xingu Indigenous Park in the last 40 years, where I taught Portuguese
and Mathematics from 1980 to 1984 at the Diauarum Indigenous School. At the
Diauarum School, we followed the liberation principles of the “Movimento Indígena
Organizado” (Organized Indigenous Movement) of the 1970s and 80s, based on
Paulo Freire's Pedagogy of the Oppressed (2006). In my own experience as a teacher
and practical nurse in central Brazil, shamans played a very important role in the
production of Indigenous knowledges and practices, in particular in the making of
the new Brazilian Constitution of 1988 (Ferreira 2001b,c). What becomes quite clear
is that shamanic map-making is intrinsically tied to cultural orders, that is, to specific
forms of social and political organization. The extraordinary growth of shamanism
in situations of colonial domination, or more exactly when Indigenous Peoples are
caught within the apparatus of the world system, has been well documented in Brazil
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