Uruguay Native Peoples: Student Pages

1 The Charrúa Introduction See a video describing some basics about how the Charrúa lived (narration is in Spanish) See a video with an overview of Charrúa history and culture (narration in Spanish) See the website of Charrúa in Uruguay today (in Spanish) Some images and videos of Charrúa living in Uruguay today The Charrúa are a group of Amerindian indigenous people (people native to the area) who lived in Uruguay and neighboring parts of Argentina and Brazil in precolonization times. They were seasonal nomads, moving around their territory as environmental conditions changed. Little is known about the Charrúa before European contact. In fact, the tribe’s name is a European word. They did not call themselves Charrúa. Archaeologists have found evidence of the Charrúa‘s presence in Uruguay dating back over four thousand years. The Spanish recorded information about them as the two groups made contact. One early reference states the Charrúa were skilled warriors and killed Spanish explorer Juan Díaz de Solís during his 1515 voyage up the Río de la Plata. The indigenous people of the area resisted both Spanish and Portuguese expansion in the region. As colonization continued, native territory was being seized to provide cattle grazing land. The Charrúa faced famine as they were pushed off their land and raided settlements as conditions worsened. The settlers shot any native people who resisted or were in territory they claimed. European diseases such as smallpox and measles claimed large numbers of indigenous peoples who lacked resistance to the newly introduced diseases. As Uruguay gained its independence in 1830, conditions for the Charrúa quickly changed from hope to despair. José Artigas, regarded as the “Father of Uruguay,” sought good relations and collaborated with indigenous people during the struggle for independence. Artigas eventually was sent into exile in Paraguay and Uruguayan President Rivera began a campaign of genocide against the Charrúa. Genocide is defined by the United Nations as “any of the following acts 1 committed with intent to destroy, in whole or in part, a national, ethnic, racial or religious group, as such.” Rivera led the army in several attacks intended to wipe out the Charrúa once and for all. The site of one such attack, Salsipuedes, means “get out if you can.” Only four people survived the attacks. The four, Vaimaca-Perú - the chief, curandero or shaman - Senaqué, the young warrior Tacuabé, and his wife, Guyunusa, along with their newborn daughter, were sent to France as a living museum exhibit and the Charrúa were officially declared extinct. A sculpture commemorating the four survivors of Salsipuedes The descendants of the Charrúa and other indigenous people faced discrimination and they began assimilating into the new Uruguayan culture. After the end of the dictatorship in the 1980s, Charrúa people started to reclaim their heritage and to seek recognition and justice. When Uruguayan President Tabaré Vázquez was asked to state his position on recognizing the genocide, his response was, “It has to be demonstrated that the intention was to wipe out a race or a particular group of people.” The government does not acknowledge a genocide took place but agreed to study the situation with “scientific vigor.” Charrúa people gather annually at Salsipuedes to commemorate the past and the courage their ancestors demonstrated at surviving attacks meant to eradicate them. Activism on behalf of indigenous people has allowed the people of Montevideo to vote online in 2019 to change the name of Rivera Park to Charrúa Park. 2 A depiction of the beginning of the Salsipuedes Massacre in graphic novel format, provided by ADENCH Uruguay 3 Language The Charrúa spoke their own language, which is extinct and essentially lost. It was related to at least four other indigenous languages spoken in Uruguay and the surrounding area. The Charrúan language group includes Chañá (Lanték), Nbeuá, Charrúa and Guenoa. Very little survives of these languages, but enough can be found to show how the languages are related. Comparison Chart of Charruan Languages English Charrua Chana Guenoa me m' mi-tí hum you m' mutí /em/ baté m eye i-hou ocál ear i-mau / i-man timó mouth ej hek / obá hand guar nam foot / toe atit eté water hué atá sun dioi dog lohán agó one yú u-gil / ngui two sam usan / amá three detí / datit detit / heít know sepé seker good / nice bilú oblí / oblé brother/sister inchalá nchalá friend huamá uamá yut detit Table from https://en.wikipedia.org/wiki/Charruan_languages 4 Only about seventy words of Charrúan are known today, except for numbers. The numbering system was base four, as opposed to the base ten system used in westernized systems today. The chart below demonstrates how a base four system compares to our system. Number 1 Charrúan yu Word Meaning one 2 sam 3 deti 4 betum 5 betum yu 6 betum sam 7 betum deti 8 arta sam 9 baquin two three four four and one four and two four and three four times two nine Some Charrúan words are found in everyday use in Uruguay, despite Spanish being the dominant language. On example is the It-Hué school in Ciudad de la Costa, Uruguay. The name means “fire and water” in Charrúan. A large part of the known Charrúan vocabulary words were compiled by Sergio Sanchez from oral histories and some are shown on the table below. Charrúan Word Meaning Charrúan Word Meaning hué bilu ijbaj is tinú bascuadé guidaí aú ibar itaj water beautiful arm head knife stand up moon kill nose hair bajina chibí quillapí samioc sepé lai berá baq caracú godgororoy walking cat poncho dog wise throwing stone rhea less leg goose 5 Leaders Transcript of an interview with the Board of Directors of ADENCH, Asociación de Descendientes de la Nación Charrúa (Association of Descendants of the Charrúa Nation), in Montevideo, Uruguay in August 2019. ADENCH’s mission is to raise awareness of and advocate for the Charrúa people and their culture. It is a non-profit organization founded in Uruguay in 1989. Written responses were compiled by Gerardo Sosa. What is your role in preserving the Charrúa nation? My main role is to help make visible the descendants of the Charrúa nation in Uruguayan society and banish the idea that the Charrúa were exterminated and that "we [Uruguayans today] came from the ships," as if there had been no inhabitants in these lands when the Europeans arrived. For this, we have a free program to visit schools to tell students about this nation. We would like to help arouse the interest of historians in researching our native peoples. 2) What obstacles have you faced in your efforts for the Charrúa? A large part of [Uruguayan] society is proud to have European ancestry and that Uruguay claims to be the least Indo-American country on the continent not to have the Indian "problem" as in other countries in the region. There is discrimination and distrust of those who recognize themselves as indigenous or descendants of indigenous people. To this is added the silence, the invisibility of and the lack of discussion about the original peoples in the official school curriculum. 3) How does the Government treat the Charrúa and other indigenous people now? Has the situation improved? The Uruguayan State does not recognize that in the 19th century there was genocide and ethnocide towards the Charrúa nation. We want that the President of the Republic to publicly apologize for the atrocities committed by the first Uruguayan president, Fructuoso Rivera. In addition, we work for Uruguay to ratify ILO Convention No. 169, which refers to the rights of indigenous peoples. But in the current administration there is no political will to do so. In some government agencies they see us as a minority and as such there are few signs of action. 4) What needs to be done to improve rights for the Charrúa and other indigenous communities? Continue demonstrating the will to engage in constructive dialogue. If tangible results are not obtained, at some point it will be necessary to peacefully mobilize many people from different indigenous organizations in the streets to find solutions to our claims. At the moment this is not possible because the indigenous groups are dispersed across Uruguay and are not numerous. 5) How do you see aspects of the Charrúa culture reflected in Uruguayan society? The garra charrúa [Charrúa claw] mentioned by the Uruguayan soccer team is mentioned as a synonym for bravery, to overcome adversity and fight until the last moment. The Charrúa continue their love of freedom, their ritual of presenting newborns to the moon, preserving 6 knowledge in herbalism, folk medicine, the friendly way to tame animals, and the value of personal honor. The gaucho [cowboy], typical of Uruguay, Argentina, and southern Brazil, emerged from the mixture of Indians and whites and retained the skill with the horse, the use of the boleros [throwing stones used like a lasso], the knowledge of the terrain, among other characteristics. 6) What would you like foreigners to know about the Charrúa people and their struggles? That they were an indomitable nation that the Catholic Church failed to evangelize, which had a prominent role in Artigas’ revolution and the battles for independence. Precisely, Artigas included them in his social and political project, as well as the Afro-Uruguayans. With Artigas exiled in Paraguay, that project collapsed and the Charrúa were persecuted almost to extinction. There are many Uruguayans who in the passage of time surely have some distant indigenous relative in their family tree and may not know it. 7 Culture Traditional Charrúa were seasonal nomads, moving around their territory as environmental conditions changed. Homes, toldos, were constructed of four poles set in the ground with straw mats servings as both walls and roof. The toldos were easy to assemble and to take apart, wellsuited for moving when food became scarce. The Cachoeiras Charrúas were trade routes used in the region for goods bartered between tribes. The Charrúa generally controlled the grassy interior of Uruguay while the Guaraní traded along rivers and the coastline. After Europeans brought horses to South America, the Charrúa gradually replaced the straw mats with horse skins sewn together. Each community had a cacique (chief). Traditional Charrúa were hunters and gatherers, supplementing their diet with fish. Deer and ñandú (rhea) were commonly hunted. The rhea eggs were also harvested. After Europeans arrived, many Charrúa raised cattle and horses, trading them with colonists for manufactured goods and imported items. The tribe used large canoes to fish in the Uruguay River and the Rio de la Plata. A seventeenth-century canoe and a sixteenth-century drawing showing how canoes were constructed on display at Museo de Arte Precolombino e Indígena in Montevideo, Uruguay Charrúa pottery was dark clay jugs and pots, typically dried in the sun, often without handles. Pottery was polished but unpainted, featuring decorative patterns scratched into the surfaces. Baskets were more commonly used because they were easier to transport as family groups migrated. They also produced stone knives, bows and arrows, slingshots, and azagayas (throwing darts). After Europeans introduced horses and cattle, the Charrúa became skilled horsemen. Impressed Spaniards described their skill with the new animals as “unspeakable agility.” Early European explorers reported the Charrúa to be great warriors. Weapons consisted of bows and arrows with a range of three hundred feet (ninety meters), sharpened stone-tipped spears, slings, and bolas (a stone connected to a cord which, when thrown, entangled the limbs of the target). The first European explorer in the area, Juan Díaz de Solís, was killed by Charrúa after landing in Uruguay. 8 A stone bola (left), bolas and their use (center), and a tool made of bone (right) on display at Museo de Arte Precolombino e Indígena in Montevideo, Uruguay In cold weather, the Charrúa wore a poncho-like garment called the quillapì. They often used rhea feathers as decorations and painted their faces. They would tattoo their faces with blue lines and had jewelry made from shells and feathers. Shell and bone were often used in lip, nose, and ear piercings. The body ornamentation was more for group recognition than as vanity or as status symbols. Explorers noted the Charrúa to be very family oriented. General Díaz, who often visited the tribe, described them as very cheerful, always laughing and smiling. Little is known about their music, but they are known to have had horns made of shells and drums from hollowed-out logs. When one family member died, the others cut off a finger joint as part of a lengthy and painful mourning process. Very little is known about their ancient belief system or medicine, though it is known that they used local plants as part of their rituals and healing. Charrúa religion did not include a supreme being, which made them reluctant to convert to Christianity when they met Spanish missionaries. 9 Point/Counterpoint Uruguay spent decades believing it was “a country without Indians.” As descendants of the Charrúa push for recognition, scholars, native people, and the public have been debating essential questions about the Charrúa: who they are, if they exist at all, and how they should be recognized today. Two differing viewpoints appeared in Montevideo Portal, an online newspaper in 2015. One, with comments from anthropologist Daniel Vidart, is critical of the Charrúa efforts for recognition, referring to the group as “neo-charrúas.” The other, a response to Vidart’s comments by Charrúa activists. Excerpts of both articles appear side-by-side below, translated into English. Links to the original articles (in Spanish) are included. The occasion which prompted this exchange is eight Uruguayans representing the Charrúa in the first world games of indigenous peoples. Daniel Vidart’s comments Response to Daniel Vidart Original article link (in Spanish) Original article link (in Spanish) Commenting on the news [about the indigenous games] on his Facebook profile, with special emphasis on asking for support from the government, Vidart said: "It reveals the world state of the spirits, which also affects us Uruguayans in this sinister and at the same time irrational hinge of history. This story event - according to Marx, is first developed as a drama and then repeated as a farce. In which, of course, the fakers act." In another publication, Vidart warns against the "carnivalization of the history" of the neo-charrúas and "their continuous attacks on reason, intelligence and truth, which in this case is not relative," for which he cites as sources the documents provided by Acosta and Lara, by Diego Bracco and José López Mazz (authors of "Minuanos"), by Guaranistas Rodríguez and González, by Renzo Pi and by himself, "in perpetual struggle against fantasy and snobbery, to make lights in the darkness of ignorance and Creole liveliness. " "Lords charruómanos, inventors of an impossible Charrúalandia [a united Charrúa homeland]: as the evangelist said, 'the truth will make you free'. Yes, free from prejudice, free from a not so innocent belief, since when proclaiming Charrúas go to congresses," says Vidart, and "are about to claim land north of the Río Negro." "I notice that these sedentary Charrúas are mostly urban people, they live isolated from each other, they think and feel according to the values of the West, and are incorporated into the civilization of consumption. When they meet, they practice wild ceremonies: they wear feathers, they blow cow bells by way of horns, they wear fancy quillapís [cloaks] and, most of all, they speak in Charrúa language and form orchestras to interpret Charrúa music (!). Regarding Mr. Vidart's comments, we understand that his vision is not only wrong but also very archaic [out of date]. For example, he denies that we are Charrúas, something that filled us with amazement because he doesn't know us in person, which is demonstrated when he says that we live in apartments and that we gather to put on feathers. Most of us live in the interior of the country and there are very few who live in Montevideo who live in an apartment, and those who have been able to have moved to houses. When we meet it is to celebrate our traditions and sometimes when the occasion requires it we dress traditionally, like any countryman who brings out his best implement or his grandfather’s knife as in any gaucho holiday, but does not use it in his daily tasks. That “Choñik” is the name of the Tehuelches [another tribe], we do not discuss it. It is true, it is the name of the Tehuelches, Puelches, Charrùas and a lot of villages belonging to the branch phenotype known as Tshon, Tshoneka, or rather Choñik, which does not mean “true man,” it means "we are people." We are very proud to represent our grandparents and although we are not them, nor does Mr. Vidart look like his grandparents in anything, we do not pretend to live as 180 years ago since it would be absurd and we would become the only indigenous people of the southern cone to live that way, today. So, we do not denigrate the memory of the brave warriors, but instead, we claim it in a country that precisely intends to erase them with comments of this kind. 10 Point/Counterpoint Evaluation The two perspectives are opposites. Vidart believes the Charrúa have created a historical fantasy and are using it to push for land claims. The Charrúa activists believe Vidart doesn’t understand their culture and that their efforts are to preserve and celebrate their heritage. Using the contextual information provided in this section, objectively evaluate the two perspectives, citing evidence from the articles and supporting evidence from the other Charrúa information you have been provided. There are no right or wrong answers for these questions. This is an exercise in presenting your point of view, understanding others’ points of view, and using facts to justify your statements. To evaluate the two positions, start by: • Developing your opinion about the value of the ideas each side presented • Presenting and defend your opinion using facts and reason • Comparing your opinions to others, recognizing both similarities and differences Questions to help you evaluate are: 1. Do you agree with Vidart’s position? 2. Do you agree with the activists’ position? 3. How could you prove or disprove each of these positions? 4. What facts are available to support or refute each position? Suggested links to help you evaluate: Link 1: Ways to comment on other points of view Link 2: Ways to use supporting evidence 11 Civil Rights The International Labor Organization Convention 169, “ILO 169,” is the only international treaty dealing with the rights of tribal and indigenous peoples. Written in 1989, this document seeks to protect the human rights and cultural identifies of native populations around the world. The preamble, which gives the title Indigenous and Tribal Peoples Convention to the document explains the reasons why it was written. Recalling the International International international terms of the Universal Declaration of Human Rights, the Covenant on Economic, Social and Cultural Rights, the Covenant on Civil and Political Rights, and the many instruments on the prevention of discrimination, and Considering that the developments which have taken place in international law since 1957, as well as developments in the situation of indigenous and tribal peoples in all regions of the world, have made it appropriate to adopt new international standards on the subject with a view to removing the assimilationist orientation [a viewpoint where indigenous people adapt to fit into the modern world]of the earlier standards, and Recognizing the aspirations of these peoples to exercise control over their own institutions, ways of life and economic development and to maintain and develop their identities, languages and religions, within the framework of the States in which they live, and Noting that in many parts of the world these peoples are unable to enjoy their fundamental human rights to the same degree as the rest of the population of the States within which they live, and that their laws, values, customs and perspectives have often been eroded, and Calling attention to the distinctive contributions of indigenous and tribal peoples to the cultural diversity and social and ecological harmony of humankind and to international co-operation and understanding… Reading Comprehension Questions 1. What can you infer about the treatment of tribal and indigenous people from the first paragraph? 2. What does the preamble state should happen to “assimilationist orientation”? 3. What do paragraphs three and four indicate have been problems for tribal and indigenous people? 4. How does the preamble note contributions of tribal and indigenous people? 12 ILO 169 contains ten parts, each addressing categories of policies to protect the rights of indigenous people. These parts contain forty-three articles with specific rights to be protected and policies for governments to enact. Part I, “General Policy,” describes how national governments should act. Several excerpts from Part I are listed below. From Article 2 1. Governments shall have the responsibility for developing, with the participation of the peoples concerned, coordinated and systematic action to protect the rights of these peoples and to guarantee respect for their integrity. 2. Such action shall include measures for: (a) ensuring that members of these peoples benefit on an equal footing from the rights and opportunities which national laws and regulations grant to other members of the population; (b) promoting the full realization of the social, economic and cultural rights of these peoples with respect for their social and cultural identity, their customs and traditions and their institutions; From Article 3 1. Indigenous and tribal peoples shall enjoy the full measure of human rights and fundamental freedoms without hindrance or discrimination. The provisions of the Convention shall be applied without discrimination to male and female members of these peoples. 2. No form of force or coercion shall be used in violation of the human rights and fundamental freedoms of the peoples concerned, including the rights contained in this Convention. From Article 4 1. Special measures shall be adopted as appropriate for safeguarding the persons, institutions, property, labor, cultures and environment of the peoples concerned. 2. Such special measures shall not be contrary to the freelyexpressed wishes of the peoples concerned. 3. Enjoyment of the general rights of citizenship, without discrimination, shall not be prejudiced in any way by such special measures. Reading Comprehension Questions 1. What can you infer about indigenous treatment from Article 2 Part 2a? 2. What can you infer about indigenous treatment from Article 3 Parts 1 and 2? 3. Why do you think Article 4 Part 3 was included? 13 The Guaraní Introduction The Guaraní is a group of indigenous peoples in South America whose range includes Paraguay, eastern Bolivia, southern Brazil, northern Argentina, and Uruguay. Spanish missionaries assigned the name to the group using the Tupi word “warrior” for all natives in the area. They called themselves “abá,” meaning “people.” When Europeans arrived, the Guaraní population was over 400,000 and lived in agriculture-based villages. Villages often had communal, multigenerational houses for ten to fifteen families. Hunting provided meat while corn and manioc were grown. One Guaraní favorite which has become popular across South America is yerba mate tea. Simply called mate, the tea is named for the hollowed-out gourd used to serve it. There are historical records of cannibalism amongst the Guaraní. They were expanding their territory at the time the Spanish arrived. The Charrúa in Uruguay were surrounded on three sides by the Guaraní as warriors took over lands in what is now northern Argentina. The first Spanish explorer arrived in 1537, founding the city of Asuncion, now the capital of Paraguay. Spanish Jesuit missionaries objected to the widespread practice of capturing indigenous people to sell as slaves. The slave trade and resistance to it virtually destroyed the Guaraní populations in Brazil and Uruguay. The Jesuit missions were virtually the only protection against enslavement, and their population grew to tens of thousands of Guaraní. This cooperation saved the Guaraní in Paraguay, but Uruguayan Guaraní were generally not willing to live in mission settlements at first. Portuguese slave raiders, “Paulistas,” eventually attacked the missions and captured thousands of Guaraní to be sold into slavery in Sao Paolo, Brazil. Eventually, the missionaries developed and armed a fighting force of thousands of Guaraní to fight off the constant Paulista raids. This is the strongest level of collaboration between an indigenous group and the Spanish in South America. In 1767, the Spanish king ordered the Jesuits to leave their missions in the Americas. The relationship between the Jesuits and Guaraní was so strong that Guaraní chiefs wrote the Spanish Governor requesting that the missionaries remain. The Jesuit impact on preserving the Guaraní people, language, and culture was strong enough to allow each to persist for centuries while other South American tribes were being decimated. 14 Language The Guaraní language, unlike most indigenous language in the Americas, has survived and is in widespread use today. Even though only five percent of Paraguay’s population is indigenous, Guaraní and Spanish are both official languages in Paraguay. Guaraní is used by nearly five million people in South America, predominantly in Paraguay. Coexisting with Spanish has led both to many Spanish words entering Guaraní but also Guaraní words spreading into other languages. Modern Guaraní is often called jopará, “mixture,” for using many Spanish-derived words. English words for animals such as toucan, jaguar, and cougar were originally Guaraní words. Guaraní was first written in the seventeenth century by Jesuit priests who compiled a Guaraní-Spanish dictionary in 1639 to aid in their missionary efforts. Several efforts have been made to standardize spelling, resulting in the 1950 Guaraní Language Congress held in Montevideo, Uruguay. The current system for writing in Guaraní is shown in the table below. Aa Ãã Ch ch Ee a ã che e [a] [ã] [e] Ĩĩ Jj [ʃ] Kk Ll Mm Mb mb ĩ je ke le me [ĩ] [j/ʤ] [k] [l] [m] Ññ Oo Õõ nte ñe o [ⁿt] [ñ] Ũũ Nt nt Uu u [u] Ẽẽ Gg G̃ g͂ Hh Ii g̃e he i [ŋ] [h] [i] Nn Nd nd Ng ng mbe ne nde nge [n] Pp [ᵐb] Rr Rr rr [ⁿd] Ss [ᵑg] õ pe re rre se te [o] [õ] [p] [r] [s] [t] Vv Yy ũ ve y [ũ] [v] [ɨ] Ỹỹ [ɾ] ẽ ge [ẽ] [g] ' ỹ puso [ɨ̃] [ʔ] Pronunciation guide for international phonetic alphabet, shown in [brackets] in the table 15 Tt The use of Guaraní has been a source of nationalistic pride in Paraguay. Paraguayans are known as “Guaraní” the same way in which Uruguayans are called “Orientales” or the French, “Gauls.” It is also an official language in Bolivia. There are Guaraní speakers in Brazil and Argentina as well. See a video of a Guaraní speaker See phrases in Guaraní with translations into English 16 Leaders Two Guaraní leaders from the colonial period were Chief Nheçu and Sepé Tiaraju. Chief Nheçu led early seventeenth century resistance to European settlement in what is now the southern Brazilian state of Rio Grande do Sul. A mural depicting Sepé Tiaraju Sepé Tiaraju was a Guaraní leader in the Jesuit mission settlement of São Luiz Gonzaga, now located in southern Brazil. He led indigenous people from seven mission settlements against the combined colonial forces of Spain and Portugal in the 1756 Guarani War. Conflict was sparked by the 1750 Treaty of Madrid, which settled territorial claims by the two European countries, but also required tens of thousands of Guaraní living in Jesuit settlements to be evacuated to lands west of the Uruguay River. The Spanish Jesuits were protecting the Guaraní from Portuguese slave traders but were in territory given to the Portuguese to control. Given the options to move elsewhere or to live in the forest, the Guaraní refused to relocate. The battle cry, “Esta terra tem dono!,” (“This land has owners!”) was attributed to Sepé Tiaraju. He was killed in a battle in 1756. More than 1,500 Guaraní were killed in battle, with only four casualties for the European forces. In modern times, Guaraní leaders continue to work for the protection of their lands and their peoples. Ladio Veron, leader of the Guarani-Kaiowá tribe in Brazil, has traveled the world to gain attention and support for petitions indigenous rights, highlighting increased violence against Guaraní people and theft of their lands by ranchers. He also pushed against the Brazilian government’s failure to set aside tribal land for protection as called for in the 1988 constitution. The tribe now only has 113 square miles of territory left, and that is often taken by force by outside settlers. From 2003 to 2014 almost four hundred Guarani leaders have been killed while advocating for their rights. Many natives now live on small patches of land alongside the roads. “I’m here to fight for justice for my people,” Veron said as he led a peaceful protest outside the Brazilian embassy in London in 2017. See Ladio Veron speaking outside the Brazilian embassy in London, 2017. 17 Culture Guaraní cultures has been better preserved and better documented than most indigenous cultures in South America, primarily due to a long, close association with Jesuit missionaries. Not much is known about the ancient culture, but many myths and folktales have been recorded. The belief system was originally animistic (believing plants, animals, and other objects have spirits) with a creator god, Țupa, who lives on the sun and married the goddess Arasy, the mother of the sky who lives on the moon. Together, they came to earth and created the plants and animals and rocks and waters. They then created humans from yerba mate, blood, leaves, and a centipede. The humans were called Sypave (“mother of the people”) and Rupave (“father of the people”). Before leaving earth, Tupa and Arasy created Angatupyry and Tau, the spirits of good and evil, to guide people down one path or another. People followed the “Tapir’s Path” (the Milky Way) to find the mythical Land Without Evil. Sypave and Rupave had three sons and many daughters. The first son was Tumé Arandú, the wisest man in the world. The second son was Marangatú, whose daughter Kerana was the mother of the seven legendary monsters. The third son was Japeusá the trickster, doing things backwards to confuse people. He died and came back to life as a crab, explaining why crabs forever must walk backwards. One daughter, Porâsý, sacrificed herself to avoid becoming one of the seven legendary monsters. 18 The Seven Legendary Monsters of the Guaraní Kerana was captured by Tau, the evil spirit, and had seven sons. They were cursed by Arasy and all but one were born as hideous monsters. They are: Teju Jagua, god of caves and of fruit, had the form of a lizard and the head of a dog Mbói Tu'ĩ, god of fish and water, had the body of a snake and the head of a parrot Moñái, god of the fields (defeated by Porâsý’s sacrifice), had the body of a snake with two antennae on the head which were used to hypnotize Jasy Jatere, god of rest, who was not born as a monster; he was a small man with a magic wand Kurupi, god of fertility, was small and ugly Ao Ao, god of mountains, was a four-legged creature who ate people Luison, god of death, had the body of a werewolf Read about the legend of Iguazu Falls Read legends about birds The currency in Paraguay is the guaraní Paraguay was also the historic center of Guaraní commerce. The Tapir Avirú was a Guaraní trade route linking the Atlantic coast with the Andes Mountains in Bolivia. Part of this route followed the Paraná and Uruguay Rivers. The Guaraní traded along rivers and the coastline while the Charrúa generally controlled the grassy interior of Uruguay. Traditional Guaraní culture did not have many games but there were many ceremonies, dances, and songs. They used body paint in patterns of lines and dots and the males had lip plugs made of bone or rock. In regions with a colder winter, they would wear ponchos for warmth. Feathers, particularly rhea feathers, were important decorations for clothing, necklaces, and headdresses. Listen to a Guaraní song See a demonstration of traditional animal traps 19 One Guaraní favorite has become popular across South America: mate (“MAH-tay”). Mate is a tea made from the leaves of yerba mate (Ilex paraguyensis), a small tree related to holly. It is most popular in Uruguay, which leads the world in mate consumption, as well as in Argentina and Paraguay. Each area has its own method for preparing mate. In Uruguay, mate is served warm and generally unsweetened and does not include leaf stems. In other countries, it is usually sweetened and may be served hot or cold. Bombilla Yerba mate Mate Preparing mate requires the leaves (“yerba mate” translates to “mate herb”), the bombilla (metal straw with a filter on one end), and the mate (the cup, traditionally made of a hollowed-out gourd, is also called mate; the beverage is named for the cup in which it is prepared) Read a brochure about mate See a video about mate preparation 20 Civil Rights The Guaraní face serious civil rights issues in all countries where they currently reside. In the Chaco region of Bolivia, a 2009 report by the Organization of American States notes that hundreds of indigenous Guaraní families face forced labor and debt imprisonment in what the organization calls “captive communities” which equate with slavery. The situation, the report notes, was “dating back for decades and still persisting because of the lack of any comprehensive and effective response from the State [Bolivian government].” The organization’s report told the Bolivian government to “eradicate all situations of bondage and/or forced labor throughout its territory immediately and as a priority matter.” The report details examples of human rights violations in Bolivia, stating “members of these captive communities live in extreme poverty and are subjected to cruel punishments, the burning of their crops, and the killing of their animals.” The Bolivian government has acknowledged the report and made some efforts to solve these problems. The United Nations High Commissioner for Human Rights issued a 2015 report detailing serious civil rights problems for the Guaraní and other indigenous people in Brazil. Thousands of indigenous people were to be evicted from their traditional lands to make room for ranches and sugar plantations by court order. The Kaiowá and Guaraní people refused to leave. A quote from their 2015 report describes the situation: “Indigenous peoples should not be forcibly relocated from their lands or territories,” Ms. Tauli-Corpuz said, recalling the UN Declaration on the Rights of Indigenous Peoples*. “No relocation should take place without the free, prior and informed consent of the indigenous peoples concerned and after agreement of fair and just compensation and, where possible, the option of return.” “Given the ongoing situation of insecurity and mistrust in the State of Mato Grosso do Sul, including long standing unresolved issues about ownership of traditional lands, and ongoing patterns of violence, I fear for the safety and security of the affected indigenous peoples, should this eviction take place,” the UN Special Rapporteur stressed. The Guarani and Kaiowá have been engaged in a decades-long ongoing struggle to regain their rights over ancestral lands that are now largely under the control of non-indigenous occupants. This has led to ongoing violent attacks against the indigenous communities by militias allegedly paid for by non-indigenous farmers and landholders, who have very significant commercial interests in the region, largely related to industrial-scale agribusinesses. Reportedly militias are being deployed to attack and intimidate communities, in a campaign to spread psychological terror and ensure the communities comply with the eviction. This is reportedly part of a pattern of longstanding conflict and violence between indigenous communities and landowners, which has led to over 290 Guarani and Kaiowá individuals, including leaders, being killed since 2003. 21 Uruguay Native Peoples Research Project You have learned about two of the native peoples in Uruguay. Use the information you have been provided to help you select one to research. You will use additional resources to learn more about the tribe you selected. You have three options for how to present your findings to the class. Follow these steps to ensure quality completion. STEP 1 >>> Select your tribe from those mentioned in the information you have been provided or from your own research STEP 2 >>> Select your project's format from the three choices below. Develop an illustrated poster Develop a slide show Develop a website or blog to which includes all the steps presentation on a computer share your research which listed below. Posters do not which includes all the steps includes all the steps listed have to be full poster size, but listed below. Avoid putting in below. Share the website and they need to be easily seen by too many facts into each slide its URL with your class as the whole class at one time. and ensure your color and your teacher directs. font selections are easily read. STEP 3 >>> Research your topic, being careful to cite your resources and to avoid copying. For illustrations, you may copy those from your sources to use in your project if you cite each one. To complete your project, you need facts or illustrations for each item listed below: 1. The name and describe the language of the tribe 2. Three or more relevant illustrations 3. Describe five or more aspects of the tribe’s culture and/or belief system 4. How have tribal leaders advocated for their people? Provide specific examples of their efforts, including both successes and struggles. 5. What, if any, civil rights issues does the tribe face? How are these issued being addressed? STEP 4 >>> Evaluate the resources used in your research. Who created each? When and why was each resource created? Is there any bias detectable in each resource? STEP 5 >>> Analyze the research you completed to determine the cultural impact of the tribe. What does your research tell you about the tribe’s culture and legacy? How does the tribe make an impact on the modern world today? What issues remain to be addressed? STEP 6 >>> Organize the work you completed in Steps Three through Five above into a format suited for your chosen presentation method. Look back over your work to ensure you have obtained all of the facts and illustrations called for in your directions. Finish any missing or partially completed tasks. Steps Four and Five ask you to reflect upon your work. Look back over these written reflections and adjust as needed. STEP 7 >>> Create a conclusion for your project. This may be in a paragraph or another form of your choice. The conclusion needs to include a summary of the following points: • How your selected tribe lived before European contact • Identify important aspects of the tribe’s culture/belief system • Your thoughts about tribal leadership and the civil rights issues the tribe faces STEP 8 >>> Cite the resources you used in your research as your teacher directs 22