Agir avec les peuples oubliés ICRA International

In 1943, the Brazilian government mounted the Rocandour-Xingu expedition, whose goal was to establish contact with several Indian groups living in the central region of Brazil. This mission was assigned to the Villas Boas brothers who, for the next forty years, had the delicate task of attenuating the brutal clash between two conflicting civilizations. The Xingu Park was officially created in 1961 in the north of Mato Grosso, a transitional zone between cerradoand tropical forest. The Park is home to many Indian communities (Aweti, Ikpeng, Kaiabi, Kalapalo, Kamaiurá, Kuikuro, Matipu, Mehinako, Mahukwá, Suya, Tapaiuna, Trumaï, Waurá, Yawalapiti, Yudja), with the Xingu river — an affluent of the Amazon — and many other rivers flowing through it.

The region is rich in wildlife. Jaguars, tapirs, capybaras, birds, monkeys, wild pigs, etc. inhabit the land, while rivers, lakes and lagoons are filled with a great many species of fish, including tucunarés, pacus, matrinxas, etc. 

The year is divided into two distinct seasons: the wet season from October to April, and the dry season from May to September. Indians have learned to adapt their economic and cultural activities to this alternation. The dry season is the time of fishing expeditions, fruit gathering and great ceremonies.  The Indian groups of the indigenous Xingu Park belong to distinct linguistic families: aweti, tupi-guarani, juruna, aruak, karib, trumaï, jê. The Indians have, however, devised an inter-tribal exchange system which has helped create a certain homogeneity in their indigenous culture. Many times, rituals originally practiced by one group were adopted by the other tribes. This is the case of Kuarup, a Kamaiurá ritual, of Javari, originally from the Trumaï, or of the women’s celebration of Yamarikumá from the Kalapalo tribe, which are now part of the ceremonial calendar in every village. But how to maintain traditions alive in a changing context? That is the challenge faced by most Indian communities in the lowlands of South America. The indigenous peoples of Xingu Park are not spared by outside aggressions — environmental, social, cultural — and want to act before it is too late.

Goals : The Alapi project: On a visit to France in 2007, Yawalapiti chief Pirakuman outlined his concerns: he regretted the disappearance of traditional know-how. He asked everyone to help put into place a training program for the younger generation provided by the elders in the fields of traditional handicraft and the conservation of the Yawalapiti language (Arak family), spoken by only seven people. He also wants to undertake a recording program of his own culture, with the help of a movie camera and a sound recorder. The Jabiru Prod association, with the support of the Museum of natural history in Lille and ICRA, met the challenge and have funded the first productions: basketry, featherwork and pottery among the Mehinaku; language learning and production of a documentary film with the Yawalapiti.

Person in charge : Pirakuman 

Partners : Fondation Anako and Natural history museum of Lille  

Activities : Under the Alapi program, and at the request of the Yawalapiti community, ICRA has lent them a digital camera for the production of a film on the Kuarup funeral rite, shot and directed by members of the community.  

• Through its cultural department and FMCA, ICRA has freed up a financial contribution of 1,500€ (for the purchase of the camera and cassettes). 30 hours of film have been shot by an indigenous team.

• A first film called Itsatxi was edited and released only for the Yawalapiti community. Sixteen DVD copies were made from the film and given to each of the sixteen families making up the Yawalapiti community. Anako has managed to secure a budget from France Télévision for the production of a second film, with the agreement of the Yawalapiti community. The film will be about the project itself and will allow the Yawalapiti leaders to voice their concerns and motivations for this project. 10,000€ drawn from this production will be allocated to its continuation and the funding of several other projects planned by the Yawalapiti. Among them: • Funding of a power generator used by the Yawalapiti grade school.

• Acquisition of a second camera, a stock of HDV films and a digital editing unit, so they can produce films themselves from A to Z.• Production and publication of a book on their myths and legends for the Yawalapiti families.

• Fuel supplies for the motorboats taking Yawalapiti leaders to the various meetings outside the indigenous park so their voices can be made as loud as possible. 

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