WEBVTT

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The military government

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it was not a good government,

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because it killed a lot of people

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this we will not forgive.

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The military in that narrative
of the Brazilian miracle

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to integrate the country,
integrate not to deliver.

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So they started to build big
roads connecting nothing to nowhere.

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Many of these roads to this day
are unpaved, abandoned.

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and also build
hydroelectric plants.

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They triggered the great Itaipu hydroelectric plant in the south, too.

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That also reached Guarani lands.

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Basically the military had
an economic project,

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but it was also a geopolitical project,

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because the documents of the time show the
fear they had that that region

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could harbor left-wing guerrilla groups.

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So there was a geopolitical interest in occupying this territory.

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\"Operation Carajás unfolded
in an area that can be considered\"

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\"as the gateway to the Trans-Amazonian highway.\"

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\"The construction of the highway is a
great feat of geoeconomic integration\"

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\"while the maneuvers constituted
another act of integration of a moral nature.\"

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\"and civic in the domain of national security.\"

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The paradox of this whole thing is that at the time
FUNAI, the National Indian Foundation,

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was linked, subordinate,
to the Ministry of the Interior.

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The same ministry that were also linked to Sudam Sudeco, you know?
to Suden.

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So if FUNAI was there to
defend the rights of the Indian,

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these other government bodies were there
to disrespect indigenous rights.

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\"Mark step.\"

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\"Go ahead.\"

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Funai put itself entirely at the service
of this developmental program

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who understood politics
indigenist in two ways:

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first like: \"Let\'s get rid of this
impediment to progress\"

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and on the other hand: \"Let\'s make
these Indians who are so different,

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poor like everyone else.\"

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All these actions of the dictatorship,
mainly in the Amazon,

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had very clear economic interests.

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It is possible to clearly identify this
relationship between infrastructure project

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and the fulfillment of a certain economic interest.

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This happened to the Waimiri-Atroari
in relation to mining,

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in relation to the Balbina plant itself,
which would be built much later.

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And it also happened with the Tenharim, right?
Paranapanema was a company linked

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to civil construction and
that starts to work,

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and they knew about the existence of ores there,

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so all this is inside that
project and these strategic interests.

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This made Funai as a rule
arrive late in the proceedings.

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When it arrived, the road was already
opened, the Indians had already caught the flu,

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were already disappearing
and there it appeared.

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There are reports in which some of these meetings

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were made with the noise of tractors in the background.

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The tractors were coming

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and the sertanistas having to negotiate with the Indians,

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that is, it is a recipe for failure.

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A combination of factors that only
could result in what resulted:

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in the death of hundreds of Indians.

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In my language I speak

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Or,
\"The way of the white man, who made...

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With the aim of killing
all indigenous peoples,

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for them to enjoy
of the situation on earth.

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What characterizes the history of each
indigenous people here in this country

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it\'s the way the whites wanted us to leave our lands

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and were interested
in our lands.

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it is necessary that these bodies, they disappear.

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\'Cause you can take a people out of a land,

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but that land remains theirs,
they will want to come back.

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So even though there are many expulsion processes,

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there is an erasure process,

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in the sense that you say you no longer have
Indian over there, because you always have the threat

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that the subjects of the land, we who own the land, can return.

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You can\'t talk about racism
with indigenous peoples,

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about genocide with indigenous peoples,
without taking into account

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that the big engine still
remains the earth,

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because that\'s the big unit
of economic production

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of the hegemonic white capitalist project here in the country.

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The Indian belongs to the land where they grew up,

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they have a different bond with that place.

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With the ancestors who are in that
earth, where they were buried,

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where the blood was spilled.

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So this is all part
of a territoriality

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that white people cannot understand.

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And really, it\'s not that they can\'t,
it is strategic for them not to understand,

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because then they can practice an entire erasure project

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and extermination of the indigenous form of
think the world, think the earth

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and indigenous bodies effectively.

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The military government had
its national strategic plan,

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that had to be executed anyway.

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However, there was within the structure of the State

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the indigenist agency specialized in contact,

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in this work of dialogue with the Indians.

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In that specific body there was
indigenists and sertanists, anthropologists,

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who were in disagreement
with this larger project.

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I got into a personal conflict,
violent about it. Seeing Indians dying.

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And I had no ability,
conditions to resolve it.

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The most notorious case was the
indigenist Antonio Cotrim,

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who worked on the fronts of
attraction of the Transamazonian...

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Begins to witness the death of Indians
Assurini, Parakanã, Kararaô themselves.

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He comes to Brasilia, gets a
press conference in full dictatorship.

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When I made the first complaints, Bandeira called me.

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He looked at me like that and said:

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\"Son, I\'m so disgusted
with you, I know what you did\"

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And I said, \"Don\'t call me that I\'m not your son.

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Your heartache should be for the mistakes you\'ve made.

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those that you have
responsibility to protect, to defend,

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you are not protecting.
Quite the opposite.

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That\'s why my resignation is here,
I\'m not going to condone it.\"

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Then I put it in his face.

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\"I am not an Indian gravedigger, nor will I
manage an indigenous cemetery.\"

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we have resources

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We have conditions, we have people capable of carrying out this work,
but unfortunately...

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Then he stood there shaking, people came in, doctor
to give him medicine. He almost had a...

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Then the colonel, you see, the
Colonel Ismarth called me...

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Smiling... Because the Ismarth fight already existed
wanting to take power.

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And then Ismarth said a sentence to me, said:

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\"Now, you\'re wrong, because you told the press.

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I know a lot, I could go too, but I never went\".
He said it like that.

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He is an example of what was
happening to a greater or lesser degree

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in several Funai teams
across the Amazon.

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He was perhaps the clearest example of what happened,

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but countless colleagues of his thought as he did.

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Some decided to continue in the activity
because they thought that, being there,

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could be more allies
of the Indians than outside.

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And yes, there were groups that agreed,

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with national development projects.

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They agreed in the form of press interviews,

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in the form of documents of the time,
reports.

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And there were indigenists who started
also persecuting Catholic missionaries

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for not agreeing with that indigenous organization
that was happening.

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Faced with this situation of repression,
of penury, of disrespect,

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NGOs began to emerge in Brazil
to defend indigenous rights.

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One of the first was CIMI,
Indigenous Missionary Council.

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At that time liberation theology was appearing,

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Dom Pedro Casaldaliga,
Dom Tomás Balduino...

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Don Jose Gomes,

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Father Antonio Iasi,
Father Egidio Schwaden,

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Father Thomaz De Aquino

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The little sisters of Jesus in the Tapirapé.

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And 300 priests

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Thus, CIMI began to organize small
meetings of indigenous leaders.

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The missionaries themselves internally
started to feel the need

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to review its practices,
review their path,

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because the way
that was adopted

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it was a path of continuity of the process
of colonization and extinction of the Indians.

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And that the Catholic Church,
at that same moment, still,

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in the late 60\'s
and early 70\'s,

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it was a participant in this process.

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In Rio Negro, Christianization
isolated noble children from their parents

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to learn ceremonies, the chants.

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We exchange the great cultural centers for churches, classrooms,

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for programs of
catechesis, of nationalism.

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From then on, a part of the clergy
ends up having friction with the command of the Church,

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begins to develop an idea of creating
a group that would become Cimi,

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Missionary Indigenous Council,
in 72 it was created.

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- The philosophy was one of total respect for the
culture of native peoples.

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In the midst of this process,

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which is released as a first
framework of this new indigenous policy,

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the Y-Juca-Pirama document,
The Indian: one who must die.

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At that time they did a lot for indigenous lands.

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And the earth is not only the place where he lives,

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but also from where he got his history, his legends.

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The result of this is that they start
the first indigenous assemblies,

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from 72.

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These assemblies are meetings
among the Indians themselves.

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We held meetings of various tribes.

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When they told what was happening in their area,
the others were also informed.

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That\'s how we started to understand
what was happening to the Indian.

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The Indian has always been trampled on by the white.

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So today, white has
to respect the Indian.

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If whites invade the area,
we\'re going to invade their area too.

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I do attack.

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Nowadays I don\'t work with white anymore.

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Many whites may say:

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\"Indians are the stuff of priests,
priests are instigating the Indians\"

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but we have to show
to this white society

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that it is the Indian who is taking over the fight.

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The military has a series
of friction with this clergy,

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to prevent the entry of religious
in indigenous areas.

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Several times Iasi, Egídio, me,
we were expelled from indigenous areas.

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They came to see the Indians in fact
in the space of opposition to the dictatorship.

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\"It seems civilized is good.\"

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\"It seems civilized,
friend of us.\"

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\"Is not.\"

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\"He is not friends with us.\"

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\"He thinks otherwise.\"

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\"That only he is the clean one.\"

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\"That he is people.\"

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\"Only himself.\"

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\"But the Indian is not people.\"

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What emerges from all this are the so-called indigenous leaders,

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that are Indians who speak Portuguese,
who learn Portuguese,

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and begin to express themselves in Portuguese
about their own problems.

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There is Daniel Cabixi, he passed away two years ago,
was a great indigenous leader,

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Mario Juruna...

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There was Ailton Krenak...

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There was Domingos Veríssimo Terena, who was
a man of impressive leadership,

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Marçal Guarani, who was
a guy who talked a lot,

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it was the guy who greeted the pope
when he came here the first time.

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\"All over Brazil it will rise, or already
raised, enlightened Indians like me,\"

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\"who will lift up their voice
for the sake of our race.\"

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\"I know, I remember very well, I know through
newspapers, the name of Xavante Mário Juruna.\"

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\"That Indian is considered subversive by the
elements of Funai. I think not.\"

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\"- There is no problem with the Indian.\"

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\"There is a lot of white problem.\"

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\"This Brazil belonged entirely to the Indians.\"

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\"Today there is only a handful of land
and still the whites want to take it.\"

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\"I don\'t think we can
hand it over there even if there is bloodshed,\"

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\"We will not deliver at all.\"

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- And these leaders were getting together,
arguing and resistance emerged.

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\"We complain\"

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\"the injustice, the slander,\"

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\"the poor,\"

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\"the hunger...\"

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\"that civilization has brought us.\"

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\"There is a sawmill there that transports wood,\"

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\"send a lot of money
up there and we,\"

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\"See, the Indians here
in some huts here, look.\"

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What is the government\'s response?
Well, the ban on religious,

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the prohibition of Indians to move between some villages.

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And it exercised that control in what way?
The government had a central body which was the SNI,

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the National Information Service,
and all ministries had the DSI,

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which was the Security and Information Division.

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This board created ASI,
which is called ASI.

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So the organs at the tip,
like Funai, had,

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and other bodies had, their ASIs,

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which were Security and Information Advisories.

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What was the job of the advisors?
To communicate

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to the central body,
through the DSI,

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anything that might bother the government.

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Censorship has gone as far as
hidden window microphone,

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to get a complaint about what
we were doing.

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And they interrupted a meeting inside a
region that belonged to the priests.

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The priests\' house and all.
They ended the meeting.

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So actually the guys were
hired to be indigenists

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and they wanted to turn into an Indian foreman.

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They stayed there to keep the Indians
from leaving the area and such.

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And turn a blind eye to mining,
lumber, rubber tree, you know?

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- Thus began the persecutions
by these soldiers

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because they thought they could,
for example, expel us from Brasília.

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That\'s when Obery did
a confidential document,

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but this document before arriving
at Funai officially,

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arrived at our accommodation.

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Of course the pressure was too great,
but we had, on the other hand,

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the presence of the great indigenous chiefs,

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who somehow felt sorry for us
and started supporting us.

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We interpreted the laws for them,

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fight for the land, for the demarcation of the land,

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fight for systematic education there, fight
for health, which is a guaranteed right

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and that many times they didn\'t know, because

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FUNAI at the time did not insist on teaching them.

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So when I met Marcos Terena it was in that sense.

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As young as me,

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but he was studying at
Catholic University from Brasilia.

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I couldn\'t study, because I was forbidden to study,
banned from working.

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Only FUNAI could speak for the Indian,

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Indian, no.

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So we got together,
around seven young people,

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and we managed to show it to FUNAI,

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which was run by colonels from the extinct
National Information Service,

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that we had rights
to study in Brasilia.

00:22:27.740 --> 00:22:31.695
But we made a mistake...

00:22:33.770 --> 00:22:38.720
That we created a football team
called Union of Indigenous Nations.

00:22:38.720 --> 00:22:44.745
And we had no idea that
that word, Indigenous Nation, was

00:22:44.755 --> 00:22:46.497
so offensive to them.

00:22:48.910 --> 00:22:54.160
So with that we become like
said Obery, venomous snakes.

00:22:54.160 --> 00:22:57.721
it was the expression they used.

00:23:02.520 --> 00:23:06.340
The national society began to organize itself
to reinforce the struggle of the Indians.

00:23:06.340 --> 00:23:11.930
At that time Mário Juruna already had
toured the entire country from the center.

00:23:11.930 --> 00:23:15.330
\"- It\'s not white who can rule the life of the Indian.\"

00:23:15.330 --> 00:23:18.600
\"It is not a priest who can rule over an Indian,\"

00:23:18.600 --> 00:23:23.380
\"neither head of post, nor FUNAI,
neither private nor teacher.\"

00:23:23.380 --> 00:23:27.430
\"Who can solve the
Indian problems, it is the Indian.\"

00:23:27.430 --> 00:23:29.240
\"Only the Indian can solve it.\"

00:23:29.240 --> 00:23:31.830
\"The head of the community has to decide.\"

00:23:31.830 --> 00:23:35.840
\"The Indian has always been an adult,\"

00:23:35.840 --> 00:23:39.820
\"there was always a meeting for him.\"

00:23:39.820 --> 00:23:44.160
\"It is not an Indian as a minor,
Indian is always an adult.\"

00:23:44.160 --> 00:23:47.636
\"No one can command the life of the Indian,\"

00:23:47.646 --> 00:23:52.067
\"because an Indian is a person,
Indians are people, adults.\"

00:23:52.067 --> 00:23:55.222
\"Because it\'s not like a minor, it\'s not like a child.\"

00:23:55.232 --> 00:23:58.680
\"Because Indians know how to think too.\"

00:23:58.680 --> 00:24:01.640
\"Indians have a head to be able to think.\"

00:24:01.640 --> 00:24:03.900
- And Mário Juruna had a
important role in this,

00:24:03.900 --> 00:24:07.800
he started traveling Brazil
and say to the Indians \"look\"...

00:24:07.800 --> 00:24:10.730
He had the idea to create
the indigenous federation.

00:24:10.730 --> 00:24:17.020
\"- And I am also fighting to be able to create the Indian commission.\"

00:24:17.020 --> 00:24:22.940
\"For me, creating an Indian commission makes it a lot easier.\"

00:24:22.940 --> 00:24:27.210
\"Could have a representative of the Indian, each one.\"

00:24:27.210 --> 00:24:33.780
\"It is useless for the Ministry of the
Interior to create a ministry commission.\"

00:24:33.780 --> 00:24:37.579
- In 1980 there is a great important moment of the indigenous movement,

00:24:37.589 --> 00:24:38.840
which is the creation of UNI,

00:24:38.840 --> 00:24:41.620
the Union of Indigenous Nations,
in Campo Grande,

00:24:41.620 --> 00:24:46.770
with the presence of Mário Juruna,
of the leader Marçal de Souza,

00:24:46.770 --> 00:24:51.360
with the presence of
anthropologist Darcy Ribeiro.

00:24:51.360 --> 00:24:56.651
And so there\'s a beginning there
of the creation of the first

00:24:56.661 --> 00:24:59.060
genuinely indigenous entities.

00:25:05.290 --> 00:25:11.430
We walked across the country and
we organized 240 indigenous organizations,

00:25:11.430 --> 00:25:17.500
in the midst of a military dictatorship, which
was called Union of Indigenous Nations.

00:25:17.500 --> 00:25:21.810
Indigenous nations criticized by the military,
because there is only one nation for the military,

00:25:21.810 --> 00:25:23.909
but not for us, there are several nations.

00:25:27.840 --> 00:25:31.090
For a long time there was
a certain need

00:25:31.090 --> 00:25:33.510
to guide specificities
of each indigenous people.

00:25:33.510 --> 00:25:36.547
And in that sense,
the term indian was a term that connoted

00:25:36.547 --> 00:25:39.600
a non-existent homogenization, right?

00:25:39.600 --> 00:25:42.700
Because every people has a story,
every people is a nation.

00:25:42.700 --> 00:25:46.860
And then when are we going to use it,
in the political struggle,

00:25:46.860 --> 00:25:49.516
the term Indian ends up being...

00:25:49.516 --> 00:25:51.990
having its sense inverted

00:25:51.990 --> 00:25:55.100
and appropriated by indigenous peoples
as a fighting flag.

00:25:55.100 --> 00:25:58.540
People identify themselves as indigenous in the
sense that we go through processes

00:25:58.540 --> 00:26:01.890
very similar to each other.
Although we have specifics,

00:26:01.890 --> 00:26:05.060
it is through this category that
we can make an impact

00:26:05.060 --> 00:26:07.619
in the political arena more directly.

00:26:12.170 --> 00:26:15.440
In 1980, on the visit of Pope John Paul II,

00:26:15.440 --> 00:26:18.630
leader Marçal de Souza makes
a great speech.

00:26:18.630 --> 00:26:23.300
This takes on a national and international dimension.

00:26:23.300 --> 00:26:28.640
And there he denounces the indigenous genocide,
denounces the death of leaders.

00:26:28.640 --> 00:26:35.340
\"- Our misery, our sadness
for the death of our leaders,\"

00:26:35.340 --> 00:26:41.380
\"coldly murdered
for those who take our ground,\"

00:26:41.380 --> 00:26:49.290
\"the one that for us represents our own life and our survival.\"

00:26:49.290 --> 00:26:54.170
- A few months later,
he was murdered, in 83.

00:26:54.170 --> 00:26:57.510
and from there

00:26:57.510 --> 00:27:03.110
at least a hundred leaders were murdered

00:27:03.110 --> 00:27:05.344
in the fight mainly for their land.

00:27:05.850 --> 00:27:07.830
We are survivors.

00:27:07.830 --> 00:27:13.280
I have counted here more than a thousand
Indians were shot to death.

00:27:13.280 --> 00:27:14.650
Bullet.

00:27:14.650 --> 00:27:16.670
And justice?

00:27:16.670 --> 00:27:17.685
There is not.

00:27:17.670 --> 00:27:30.685
The impunity for the murders of indigenous leaders
who denounce the robbery of their lands and the violence
against their people continues in Brazil until today.