ATENEO LANGUAGE AND CULTURE GUARANI
Maitei horyvéva opavavépe
David Galeano Olivera
FEATURES racial, cultural and ethno-historical OF INDIGENOUS PEOPLE OF PARAGUAY
For Ms. Adelina Pusineri, Director of the Ethnographic Museum Read original
Andrés Barbero (click) in: http://www.museobarbero.org.py/resumen_ii.htm Read
(click) in: http://dgaleanolivera.wordpress.com/caracteristicas-raciales-culturales-y-etnohistoricas-de-los-indigenas-del-paraguay-por-adelina-pusineri/
I. Racially, the indigenous people of Paraguay are in three human types:
1.1. Eastern Paraguay, to the banks of the Upper and Middle Paraná River, inhabited by proto-people of this region before the dispersive migration of the Guarani. Belonged to the group of people racially Laguado-Melanesian dolichocephaly stature and high cranial vault, their representatives were Kaingages-Ge.
1.2. In the region of Chaco, the Indians belonging to racial pámpido-Australian tall, with head dolicoide, high cranial vault, sometimes with formation of buoyancy. (The Chan-Arawak not belong to this racial type, as immigrants amazónides the region of the Andes)
1.3. In the Eastern region, settled the Guarani amazónide racial type, protomalayo-Mongoloid, with typical brachycephaly, short stature and sallow.
From colonial times until today, the crossings have left their traces. The first "young men of the earth" of the sixteenth century were the mestizo English-Guarani, continuing as mestizo, although more limited. Among the survivors are mestizos Guarani noticeable, but living in indigenous communities are considered Guarani. Among the Chaco, living with the "white room" caused slaves intermarried frequently, the proportion being different depending on the ethnic consciousness of the tribal groups. In prehistoric times the translation was often ethnic, colonial and had connections with colored and black Guarani.
2. The cultural typology, indicates three cultural areas in Paraguay.
2.1. The peoples of the Chaco area, essentially Paleolithic cultural pattern, subsistence based on hunting, fishing and gathering, migratory movements in search of hunting grounds, carob trees and fishing.
Manufacturing is characterized by an immediate use of natural resources, with minimal technology. Communities were in frequent and continuous group fragmentation as subsistence needs. Ethno-tribal consciousness expressed through the identity of language and customs.
Chaco tribes in time of the pre-English conquest had contacts with neighbors of neolithic culture, whether hostile or peaceful exchange, rapidly spreading new cultural elements that formed the material culture. Andean cultures also left some traces cultural. Peripheral contacts with the centers of cultural diffusion of Chiquitos Chane-Arawak, Guarani and Xarayes Chiriguano-influenced cultural heterogeneity of ethnic Chaco.
Hispanic cultural contact Chaco originated in colonial times to the formation of equestrian societies, "mediating" the indigenous adoption of the horse, the introduction of sheep and the development of manufacturing the fabric. With modern white settlement in the Chaco region, the environment of exploitable natural resources by indigenous changed substantially, beginning the process of acculturation and adapting to survive subsistencial indigenous and culturally, where important changes in their material culture.
2.2. Kaingang-Ge groups, the interior area and Paraná. Culturally Paleolithic, with loans cultural influence of the Guarani and the similarity of ecological and environmental conditioning.
2.3. The Guarani and Arawak Chan, belong to the Neolithic cultural complex. Its main features are primarily agricultural orientation through the cultivation of tubers and corn, the highly dynamic migration following the course of rivers, in search of suitable land to be opening new clearings and hunting, which is the source of supply proteins. The cooking of vegetables is closely linked to the new manufacturing: ceramics. Its dwellings were large communal houses that housed thirty families were more cooperative units. A typology of supernatural guidance ceremonial religious expression (Master Grower - Sun - Rain)
The burial urns, even today, can archaeologically identify the boundary of the former expansion of Neolithic Guarani peoples. Cannibalism were widespread as part of tribal ritual, the new corn field as an expression of victory over the enemy or as a means of imposing partial or tribal authority. Partner
culturally, Guaraní were characterized by prehistoric antropodinamismo and his relentless pursuit of good earth for growing, however were not a compact cultural unity. The Ava-Guaraní of the first wave of migration showed a proto-Neolithic culture: small communities with chiefs, shamans exclusivist, manufacturing, utility, funeral urns with typical decoration for digital printing. Immigrants from the second wave and cultural influences Amazon witness and a neolithic culture open: fundamentalists village communities, with warlords and religious leaders, shamans partner, manufacturing utilitarian and ceremonial, funerary urns and decorated with painted decoration, with surplus agricultural production and canoeist domain of Paraná and Uruguay rivers.
Guarani tribes who came into contact with conquistadors and missionaries expressed a basic all Neolithic cultural pattern, but each with its own cultural variations. The Guaraní migrants XVI century, Chiriguanos, settled in the mountains, they reached a cultural symbiosis of traditional patterns and pre-Andean Chané patterns. In colonial times, the Guaraní were identified provincial creole culture, and missionary Guaraní lived in a homogeneous culture reductional. The Guarani were independent from the conquest in the forest area of \u200b\u200bthe Parana River unsettled, even when they adopted the "ax metal "and" canvas ", retained their basic culture until the late nineteenth century. The current representatives are Mbyá tribes, and Pay Chiripá Tavyterá while outwardly acculturated, preserved traditional cultural elements, clinging to their religious traditions and struggling the "ground-clearing" as a symbol of their ethnicity.
3. Ethno-history of the Chaco: from before the English conquest and Payaguá Guaycurú, Chaco nomadic hunters, represented a continuing danger to the Guaraní farmers on the eastern shores Paraguay River stealing their crops. When the English settled in the region Asuncion, these Guaycurú and Payaguá continuing with his tactic of "Chaco border" hostile, periodically interrupted by the "peace of barter." The Guaycurú learned the advantage of owning horses and captives, equestrian and even became the late eighteenth century constituted a real threat to the colonial Paraguay, raiding farms and villages Creoles and spreading terror among the provincials, being ineffective punitive expeditions and garrisons erected in the "steps of entry" of Indian raids equestrian. The Mbayá-Guaycurú
occupied the northern part of Eastern Paraguay to the river Jejuí, causing their periodic raids and Guarani native depopulation. Just for the government Pinedo, Melo de Portugal and Lazaro de Ribera, Creoles recolonized the northern area Mbayá forcing them to emigrate to Matto Grosso, where even at the time of Dr. Francia (first third of the nineteenth century) raided rooms forming herds of cattle rustlers . The South
Guaycurú, Abipones, Mocovíes and Toba, also riding, kept the area from southern Corrientes Villeta up under constant threat of assault, always looking for horses and cattle until the late eighteenth century, disintegrating because of their intertribal warfare. The canoe-pirates
Payaguá dominated the Paraguay River to become the nineteenth century watchtowers of the river, the service of the Creoles. While ancient tribes, such as language-Cochaboth, ancestors of today Makasa Remanso Castillo, and Maskoy, attacked the residents of the eastern region for the same purpose of Guaycurú, against the colonial government also had to send punitive expeditions.
Other Chaco tribes came into contact with the target environment only in the nineteenth century, with the material culture of these tribes and yet survive the Museum exhibits and described on this Site.
4. Ethnic history of the Guaraní. The Ava-Guaraní prehistoric in their advance towards the south of the Venezuelan Llanos, undoubtedly many marginalized peoples, but also Reflection occur racial groups formed by imposing new linguistic and social subjection "crowd that has an owner."
At the beginning of the English conquest, the Guarani occupied the lands within the following limits: in the former Guayrá between the Tiete River and the Rio Iguaçu, the area between the Uruguay River and Laguna de los Patos on the Atlantic coast, the area Uruguay River and the Parana River, the east between the Paraguay and Parana Rivers, arriving at Lake Miranda in the north, and occupying the same islands of Paraná River to El Tigre, in the south.
When the English established their seats Asuncion, Guarani sought with them a covenant, because their border river (Rio Paraguay) was threatened constantly by Guaycurú and Payagua. They gave their maize to the English, lent their archers as servants and companions and tried to keep the partnership through the pattern "brother-tovayá" involving reciprocity and solidarity based on marriage alliances.
Since 1555 the English applied the rules of the "Laws of the Indies" and introduced the system mitazgo, Guarani must serve the work of their "masters trustees" of three or másmeses annually, thereby complying with "tribute of vassals the king. "Guarani weapons that rebelled were condemned to the status of" perpetual and hereditary servants ", meeting parcels" yanacona. "Parcels - newly suspended in Paraguay in 1863 - meant an oppressive economic vassalage and a change the deep social Guarani Indians reacted with several armed revolts but without success due to lack of socio-political unit in the rebel bias. Since the seventeenth century onwards, the Guarani Hispanicized "constituted the main mass of laborers-pawns Creoles individuals and for public works in the province.
Based on the premise of "hooliganism" and lack of economy of indigenous people Indian laws demanded the formation of "tava" peoples "exclusively for purposes of an indigenous regional rapid acculturation. The old villages were vacated and Guarani indigenous peoples agglomerated in Guarani "tava", some of these were Yaguarón Altos, Atyrá, Tobatí, Guarambaré, Ypané, Arecayá, Caazapá Yuty. These people lived under a communal system administration run by the provincial government. The "tava" lasted until 1848, when Don Carlos Antonio López proclaimed as the people Guarani Paraguayan citizen, and therefore free of the communal system demeaning. The Jesuits began their
missionary activity among the Guarani in the early eighteenth century were not colonized. Because of the impending search of slaves from São Paulo the Bandeirantes, the Jesuits had to translocalizar reductions Guaycurú old, from Rio Grande do Sul and some Tapes uruguayenses, crowding the reductions in the area of \u200b\u200bthe Parana and Uruguay. Its system of Christian acculturation "was taxation and controlled, achieving a cultural homogenization of the Guarani. Rejected the English system of encomienda, is seen to undermine the right of "natural freedom" of the Indians, yet it cuts applied in the communal economic system, considering the Indians' socioeconomic unable. " He also refused the mission Guaraní direct communication with the natives, living in a prison mission, although they formed a real Guarani militia often intervened on behalf of the neighboring provinces.
After the expulsion of the Jesuits in 1767 and the introduction of the new civilian government, began a rapid decline of the Guarani missionaries used the way directed reductional. When the visit of Don Carlos Antonio Lopez in 1846, few were still in the Guaraní peoples: the famous "Guarani War, indigenous participation in the troops of Artigas and then Argentine struggles, led to the disbanding Guaraní and final Creole Mestizo population.
free Guarani wild, "wild", "Kaynguá" constituted the third nucleus, divided into two groups: the area CAREM Apyteré Mbarayuense and Tarumá area. They lived in colonial yerbales Area operated by the Creoles, established with the peons yerbatera some barter contacts, looking for iron and canvas, using sporadically violent assaults aWARNING traffic roads of the herb.
Guarani tribes survive today in eastern Paraguay are Mbyá, the Chiripá-Ava and Pay Tavyterá, who has a close affiliation with wildcats Guaraní.
Among the migratory movements of the Guarani we highlight two: the XVI century and the nineteenth century. The Itatines-Guarani in the area between the Rio Apa and Miranda River, migrated to the Andes, forming the nucleus of the tribe later known by the name of Guarayu-Itatines. While Chiriguanos immigrants, from different biases in eastern Paraguay Guarani were located in pre-mountainous area from the river to the river Pilcomayo Guapay, showing great ethnic consciousness and fighting for its independence until 1888. Another
migratory movement took place in the area Altoparanaense in nineteenth century, the ideology of the search for the mythical "Land Without Evil." Mbaracayuense emigrated from the area and three tribes Amambayense Guaraní: Apapocuva, Oguaguiva Tañyguá and towards the sea coast and toward "the center of the earth", in Matto Grosso, Brazil. There were also then simple migration of Parana Guarani groups. ADELINA
Pusineri
"With scientific rigor," by Javier Yubi, published in ABC: July 26, 2006 Read
original (click) in: http://archivo.abc.com.py/2006-07-23 / articulos/266908/con-rigor-cientifico
Pusineri Adelina has a Ph.D. in History from the Faculty of Philosophy of the UNA. And in May completed ten years as director of the Ethnographic Museum Andrés Barbero. A woman of low profile but high intellectual value.
- What is for you the goal of history?
-Master of life, no future without history true.
- What he inherited from Dr. Branislava Susnik?
"A big commitment. Guard his great work, both intellectual and the museum itself. He was my teacher and friend, shame I can not inherit his wisdom.
- What about his father (Carlos Pusineri Scala)?
"I think the passion for history, but more importantly, taught us to love, both family and to the country. He taught us to conserve, save, but above all to give, to teach, without meanness.
- What is the worst and the best part of being a director of a museum?
"I feel I can say the worst of being a director. Instead, I gave him all the best: being a continuation of Dr. Susnik and the Ethnographic Museum Dr. Andrés Barbero is my day to day, teaching, serving researchers and students. And he gave me the opportunity to interact with other institutions and universities in America and Europe. In addition, to participate in conferences and seminars and present my modest research.
- What character in the story feels identified?
-I find it difficult to identify with one character. I wish I lived in weather López.
- Who is the real Adelina Pusineri?
"Mom, housewife, cook. A woman who gets a lot.
- What are you afraid?
-A aging.
- A gift of nature that you like?
-Water clarity, the strength of a tree and a bird's wings.
- What omission regrets? "In many
. There are always things left in life, but I'm not anxious.
- Do you think that during the conquest were committed against indigenous aberrations?
"It is violence that wins. And always the conqueror is the conqueror, imposing, dominating, etc..
- What things make you laugh? "I'm
easy laugh, so almost everything that is pleasing: see, feel, eat, share, and above all, travel. Walking! Distinguishing
Pusineri Adelina Rosario de Madariaga was born in Asuncion on May 7, 1950. In 1986 he received his bachelor's degree in history. In December 1988 he started working as a secretary of the Slovenian anthropologist Branislava Susnik. On his death in 1996, he became the museum director position.
participated in countless seminars and symposia, national and international, in their specialty. Is divorced, mother of James (28) and Lujan (27).
Mbo'ehára rehendusérô Adelina has reworked Pusineri-pe ehesakutu ko'ápe: http://www.youtube.com/watch?v=64wBZ0Tal_0
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