Situation of Indigenous Peoples in Mato Grosso do Sul slide image

Situation of Indigenous Peoples in Mato Grosso do Sul

INDIGENIST MISSIONARY COUNCIL - CIMI tume not a God, but is wholly impregnated by religious experience". The Earth is sacred as "Pachamama". She is created by our great Father, Namandu, and is under the care of other divine beings who protect and defend, together with humans and all other forms of life. In the cosmovision the land extends and establishes herself in the present and in the future. This implies that they must walk on her in order to open new horizons. For the Guarani, "tekoha is an interrelation of physical-social spaces". The land gives the possibility of being able to practice reciprocity. Just as the cross is symbol of equilibrium to achieve a harmonious coexistence with the earth, so reciprocity is the practice of dynamically manifesting the balance. - Summarizing, we can say that the earth and not the human is the center of Guarani life. Together with the wisdom the land is the primordial foundation of interrelating to the creation with its creator by means of the reciprocity (including dialogue). For Guarani good living the fulfillment of life - will be possible in the measure to which they live in harmonious community, on and with the land, acting responsibly with wisdom and in reciprocity. Everything has been created to live in a Land Without Evils; and if the land is filled with evils, they are to raise themselves when called by their prophet, and to walk and seek the land without evils. Some Guarani translate good living as tekoporá (Mby'a) or tekokaví (Western Bolivia). Inter-relationship with Walking According to Guarani thought we are between two worlds, the divine and the human-terrestrial, with a strong interrelationship between the two: "because the beings that we encounter in our world have their true, perfect, incorruptible expression in that space-time where God dwells". The myth of Maino'i reko ypykue presents the Creator God body, Ñamandu, as model for the creation of the human. It is possible for the earthly body to one day identify with the divine, this entire distance is then abolished. On this day the world will return to that original state from which it has departed. When a new creature is born, she is between the divine world and the human world; her destiny, is a walk, in the human world, toward the divine that already accompanies her. According to Guarani cosmovision, the shaman, upon prophesying the name of the being, the divine soul enters the body of the child in a movement of descendance - ascension that relates the human being with divine being. It is the time at which the child will be capable of standing on their own feet, in which a human being straightens and finds oneself at the center of the Earth with the divinity, from which - erect - she assumes her destiny to walk. Guarani culture created an entire ethos of walking (oguatá) on earth. The land/earth is more than a place to reside and inhabit; it is the place of a religious co-existence together with nature; which forms part of their culture and is the place where Ñamandu reveals his wisdom, his love and his sacred song (see: Myth of Ayuvu rapytá). The land is a sociocultural space that gives the Guarani the possibility of reproducing their way of being in coexistence with her plants, animals, her air, her water, etc.. The land/earth is the vital foundation of all Guarani who inhabit it; the Pai Tavytera compare it with the mother, similar to the Andean Peoples: "The earth gratuitously gives everything that humans need for their life; we do not sell the air (breath of the Earth), water and the plants. From its breast we extract the tubers, in its breast 52
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