Histórias de Aukê e seus gêmeos : uma releitura dos movimentos messiânicos dos Krahô e dos Ramkokamekrá

Abstract

O objetivo deste trabalho e oferecer uma releitura dos movimentos messianicos dos indios Kraho e Ramkokamekra, desencadeados nas decadas de 1950 e 1960. Ambos os grupos integram, junto com outros povos, os Timbira, da familia linguistica Je, situados no cerrado dos estados do Tocantins e do Maranhao, como tambem na floresta tropical paraense, entre os afluentes do medio Tocantins (Kraho) e as cabeceiras do rio Mearim (Ramkokamekra). Para tanto, releio as descricoes e analises etnologicas a respeito de manifestacoes ocorridas entre ambos os grupos que sao tradicionalmente estudadas na antropologia sob a rubrica do messianismo e do cargo-cult. Me detenho em tal literatura relendo-a, por um lado, de modo a acompanhar como tais fenomenos, vistos enquanto desdobramentos do mito de Auke, compoem as relacoes sociais timbira. Neste sentido, destaco a eclosao de personagens miticos e a forma como os indigenas se depararam e lidaram com os mesmos, isto e: como uma tentativa de personifica-los como herois demiurgos ao seguir suas prescricoes, que tambem propiciariam a metamorfose dos indios em brancos. Por outro lado, focalizo essas tentativas de metamorfose como parte de uma serie de diversos experimentos dos Kraho em abandonar o modo de vida nativo, trocando as aldeias redondas por pequenas vilas no molde sertanejo. Assim, pretendo tratar os ditos movimentos como a forma Timbira de experimentar: por meio de metamorfoses, modo que segue uma mesma logica subjacente a vida cerimonial e ao sistema de caca – a captura. Tudo isso, e relacionado a presenca dos brancos que, segundo os indios, se tornaram nos tempos miticos o que sao hoje, seres poderosos e instaveis. Foi com o surgimento de Auke que tal fato ocorre. Este ente mitico criou naqueles tempos um aparato cultural poderoso e destrutivo, o qual ofertou aos indios que o recusaram. Dai tal aparato foi entregue aos brancos, que o detem ate hoje, mas o manuseiam de modo intempestivo. Tendo consciencia dessas questoes que os indios desencadeiam os movimentos messianicos, para reverter a ma escolha, pois inves de deterem o aparato cultural inventado por Auke os indios optaram pelo arco e a flecha, ficando a merce da instabilidade dos brancos. A tentativa de capturar a cultura retida pelos brancos, assim, nos oferece uma serie de questoes para pensar como indios desenvolvem historicamente sua forma de lidar com os brancos, buscando entender tal gente e ter o bom-senso do aparato cultural que estes detêm. _________________________________________________________________________________ ABSTRACT

The aim of this work is to offer a new look on the messianic movements of Indians Kraho and Ramkokamekra triggered in the 50’s and 60’s. Both groups, as well as others, are part of the Timbira from the linguistic family Je, located in the cerrado of the Brazilian States of Tocantins and Maranhao, and also in the tropical forest of the State of Para, between the tributaries of central Tocantins (Kraho) and the headwaters of river Mearim (Ramkokamekra). For that, this work provides a new look on the ethnological descriptions and analyses about the manifestations occurred between both groups that are traditionally studied in Anthropology under the line of messianism and cargo-cult. This work is mainly based on such literature, on one hand, to follow the way such phenomena, seen as derivations of the Auke myth, compose the Timbira social relations. This way, we highlight the coming up of mythical characters and the way which indians saw and dealt with them, that is: as an attempt of personalizing them as demiurge heroes when they follow their prescriptions, which also enabled the metamorphosis from Indians to white men. On the other hand, we focus on these metamorphosis attempts as part of a series of Kraho’s several trials in abandoning the native way of life, changing the round indian settlements by small villages in the sertanejo (backland) model. Thus, we intend to treat these movements as the Timbira way of experiencing: through metamorphosis, the way that follows the same underlying logic to the ceremony life and to the hunting system – the capture. All this is related to the presence of the white who, according to the indians, became what they are in the mythical times, that is, powerful and unstable beings. This fact occurs when Auke appeared. This mythical entity created in those times, a powerful, destructive and cultural apparatus, which was offered to the indians who refused it. Then, this apparatus was given to the white, who have it until today, but handle in an intempestive way. Being conscious of these questions that they trigger the messianic movements, the indians tried to reverse this bad choice of refusing this cultural apparatus invented by Auke and choosing the bow and the arrow. This choice let them vulnerable in relation to the white. The attempt of capturing the culture retained by the white offers us a series of questions to think over how the Indians develop historically their way of dealing with the white, aiming to understand such people and having the good sense of the cultural apparatus that they have.