Chefia, parentesco e alteridade: Um estudo etnológico do sistema dualista e do poder político Kanhgág.

Abstract

This doctoral thesis aims to analyze the logic behind the political power of Kanhgág – A Meridional Jê’s society. In order to reach this objective, an ethnographic research was conducted at ẽmã mág (large village) Nonohay and at two ẽmã sĩ (small villages) called: Por Fi Ga and Fosá. The choice for ẽmã mág Nonohay is justified by the fact this village has a pã’i mág (political leader) occupying the position for 32 years. This village is renowned for his participation in the struggle for land and also for being one of the largest Kanhgág indigenous lands in Rio Grande do Sul that was the scenario of Kanhgág’s political conflicts characterized by the evolvement in evictions and in opponents transfers made by pã’i mág, besides the planting the crops in indigenous land. The ẽmã sĩ are formed by domestic groups were expelled by ẽmã mág Nonohay. The objective of this village is to activate diacritic signs in relation to the pã’i mág of this ẽmã mág. Therefore, this study analyzed the Kanhgág categories that guide the politics and the distribution of economic resources. According to this analysis, it was concluded the concepts come from the kanhgág dualist system, which is characterized by the relation between moieties and sections – respectively, Kamé, Kanhru, Wonhetky e Votor – they unfold, for example, in four terms that denominate the spatialities - Ĩn (House), ẽmã mág (large village), vãre (camping) e ẽmã sĩ (small village) -, the social classifications - Kanhgág pé (pure indigenous) Misturado, Fóg sĩ (small white) e Fóg (white) – the political leaders - pã’i (boss of the domestic group), pã’i mág (boss of highest politician), cabeça e pã’i sĩ (boss of smallest politician). The set of these dualist series is the engine of political alliances and ruptures that move the logic of Kanhgág’s political power and prestige. Hence, it was classified, in a first moment, the political model in ẽmã mág Nonohay in order to establish a comparative with the reality that is observed in ẽmã sĩ Por Fi Ga and Fosá. In ẽmã mág Nonohay, it was outlined the context of its emergence, the trajectory of pã’i mág, the centrality and the longevity of the current pã’i mág Pénry. The economic cycles were also analyzed – from “matão’s time; the cycle of indigenous practices and agencies; the relations with agribusiness – the system of changes and the network of solidarity and reciprocity grounded in the hierarchy of pã’i at Ĩn. In relation to Por Fi Ga and Fosá, it was analyzed the logics of political performance, the distribution of power gifts and the pã’i mág succession proceeding, in order to identify their similarities and differences, as well as verifying the approximations and the distances of political practice in ẽmã mág Nonohay. Keeping track of the stay and the decline of pã’i mág and the distribution of economic goods in the different ethnographic scenarios, it can be concluded the formation of groups and the continuing opposition is a principle grounded in Jê’s dualist logic that organized the cohesion and Kanhgág dispersion. In the same way, the pã’i mág keep in their position from the alliance with others pã’I, grounded in the prestige of their Ĩn and in the power of their kanhkó, who protect them from opponents.