Drama e sensibilidade: Migração, Xamanismo e Mulheres Mbya Guarani

Abstract

The Mbya part of the Guarani people represents the earthly life as a succession of dramatic events that pushes the society to constantly produce reorganizations of sense and strategies characterized by mobility, as na ontological condition of it s way of being. The drama, that emerges at the level of myths of creation of conceived worlds as unstable and subjected to destruction, arises in the plane of history s contact relationship as progressive reduction of appropriate space to the maintrnance of it s life system, putting in danger the society s existence. In the attempts of repairing and compensating the social dramas, the Mbya turn to their myths as instruments to the group s reflexivity, recreating them in a future memory that makes sense to their crisis and to ways of mobilization added to confront the disorder. In this context, the migration represents a mythical and historical kind of movement of conquest of new spaces as a re-foundation process of the world and the society, conducted by family groups articulated between themselves by family ties under the leadership of a female shaman. A recent migratory movement leaded by a shaman woman it s analyzed in this thesis as a retrospective course that begins in the social drama s context with the death of the leader, as a condition that unleashes a production of autobiographic narratives about migration and histories of the shaman woman s life. Shamanism it s the regulartor institution of order and paradigm of people s fabrication, representing the symbolic basis of the ordinary and extraordinary existence of the society and the individual, being it s role to determinate the migratory process as much as the social life s orientation. It s in this way this thesis walks, looking to re-establish, on the ethnographic construction, the connection(interrupted on tradition of the ethnological studies about Mbya) between big mobilizations, the ritual s manifestations and the sociability s relationship of the daily life of this shaman society, where emerges the expression of the subjectivity and the protagonism of women as producers and reproducers of this unstable social order