WEBVTT

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In Brazil

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everyone thinks that we
we were very good with the Indians and such,

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We weren\'t, you know, there was a very big war
to occupy Brazil

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since the discovery,
and especially in this period of expansion

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of the so-called national society,
to the inside.

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The head of the nation stresses
government\'s commitment to progress

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and the integration of the Amazon region
to the country\'s economic life.

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In the late 1960s the government
brings to the public the so-called PIN,

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which was the National Integration Plan.

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“The declaration of the Amazon,
that had repercussions across the country, “

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“is signed by meeting participants,”

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“which brought new perspectives to
development for the Amazon region.”

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“In a meeting sponsored by the
National Confederation of Industry,”

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“which are part of the Sudam area,”

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“already known as the Sudene of the Amazon.”

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Foresaw a series of works in the Amazon

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to enhance the development,

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the connection between cities, etc.

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“In a ceremony presided over
by President Castelo Branco, “

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“an agreement is signed by which
the United States grants to Brazil “

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“loan in the amount of
150 billion dollars. \"

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“to run a program
of stabilization and development. \"

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“The act marks the new stage of
economic collaboration between

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“Brazil and the United States,”

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“within the goals
of the alliance for progress.”

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The money starts to be released

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for people ventures
who came from the south of the country normally,

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for the Amazon.

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“For the lecturer,
the difficulties that the region presents

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“they are no cause for discouragement,”

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“For the riches in it
all efforts are worth it.”

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What happened is that many lands,

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in Mato Grosso, mainly,

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that were occupied by indigenous people,

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began to be the target of greed
of these agricultural groups

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because there was money now,
available to

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run the project.

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And Sudan,

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provided subsidized credits

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for the companies that went there.

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But to get these credits,
a negative certificate of Indians was needed.

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And that was asked of FUNAI.

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The negative certificate was a document that

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the land board
gave to the farmers,

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saying that in the land they
they had bought there were no Indians,

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and generally had.

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Then with that paper,
with that instrument,

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not only the farmer went to the bank
get funding,

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also began to arrange to remove the Indian
from their land,

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because he had the certificate of
FUNAI that there was no Indian,

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It\'s not that it didn\'t have an Indian

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So the economic power, the farmers...

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FUNAI together with Sudam and Sudeco,

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So there was the paradox, right?

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The same minister who encouraged
the opening of farms,

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livestock credit,
He was the one who defended the Indians.

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Major agricultural interests
were being taken care of,

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they were displacing Indians
to put

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agricultural companies in the region.

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“In the town of Suiá, Missu, “

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“the minister of the interior has the opportunity
to visit the model farm,”

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\"one of the most important
cattle breeding centers in the country.”

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“It is Brazil’s march to convert
in the world\'s largest livestock producer.”

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In short, that is to say, there was an ebullition,

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led by the state,
instrumentalized by the state,

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not only because of the infrastructure
and the great works,

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but all in all, let\'s say...

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the private interests
that were served at that time.

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So it was a time,
in that sense, exceptional,

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because... Exceptional in relation to
what came before, right?

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Unfortunately, it\'s something that lasts.

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And that, finally, that changed the face
of indigenous policy.

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And the Amazon appeared in the official newspaper
as an uninhabited area,

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and i started to wonder

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\"but is it possible? Where are the
Indians?\" Got it?

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That was the moment when

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many people were contacted
for the first time,

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and as a rule, soon after the first contact they were abandoned,

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caught the flu, disappeared,

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It was one...

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A situation that repeated itself,
for a long time, right?

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“After being taken
short-term and long-term measures,”

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“of transcendent significance
for the progress of the Amazon,”

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“the final government meeting is held
at the Rio Negro Palace,”

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“all the ministers of the state were present...”

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These people were people
out of contact with the national society,

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so that they would vacate,

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for them to be taken away, removed,

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the Brazilian state
had to attract these people,

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were the famous attraction fronts,

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the so-called war of pacification.

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So FUNAI,

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which was the SPI until 67, then FUNAI,

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which was the body that represented
the Brazilian state,

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mounted the fronts of attractions.
These attraction fronts

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It was things like that, very simple, rustic.

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Two or three sertanistas played there,
who had some knowledge

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of the woods, of the forest,

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with some interpreters
of various indigenous peoples,

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to see in what language
this group was going to be

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contacted, and there was
no infrastructure, you know?

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And not only FUNAI servers,

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but any white,

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missionary, logger, rubber tapper,

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to arrive in a remote tribe,

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he took death with him.

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Because the Indians didn\'t have

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in their bodies,
they don\'t have these diseases,

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the Indians didn\'t know what it was
pneumonia, tuberculosis, flu...

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A flu in a village killed like this,
half the village in two days, you know?

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And there was no medicine, because

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usually there was an attendant
nursing together, but the...

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The volume, the number, of the connected Indians,

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it was sometimes 300, 400, and there was no vaccine,

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and the vaccine had no effect,
so it was a very sad situation.

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all this happened
in remote regions of the country, right?

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So the information was controlled,
access to the region was controlled.

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Information was controlled because
there was censorship of the national press,

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Even so, the press still publishes
many things in the period,

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what could be disclosed.

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There was clear information control,

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of what was going on in those lands.

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I found evidence of
documents of the time, produced at the time,

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that confirmed
complaints from indigenists,

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confirmed allegations made to the press,

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and that the military government omitted, concealed,

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and stopped publishing.

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Stopped bringing it to the public.

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Countless reports.

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There is a case of the Kararaô ethnicity in which

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of 48, 41 died,

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and one of those responsible
by contact declared me

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who has been instructed not to write any reports in this regard.

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This contact took place in
first year of the dictatorship.

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This cover policy

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it was a policy

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which had a clear objective: it was to
preserve the image of the dictatorship abroad.

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We never practice genocide here.

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I believe... I don\'t even know,

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How did that word come to be used?

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because what has happened
compared to white

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and the Indian, in Brazil, let\'s say,

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is that sometimes,

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for the very advance of our civilization,

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for the meeting with our Indian,
there has been...

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Sometimes, some snags.

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and once in a while
there have been deaths of Indians.

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There have been white deaths.

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But never in that sense
of genocide, of racial extermination.

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This is entirely untrue

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in relation to our government policy
to our Indian.

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The World Bank financed
these agriculture, livestock,

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road opening...
So we denounced this in Europe,

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and the guys cut funding.

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So the military were like...
They wanted to hush it all up, you know?

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It was a thoughtful policy,

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not to report,
of not disclosing what happened.

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The expansion fronts, in their own way,
were going over,

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the tractor was passing, or the bullet,

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finally, or taking the diseases,

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and incorporating, in the most different ways,

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these populations as cheap labor,
those who survived.

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Well, in a way, pacifications
are disastrous for the Indians.

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Where are the Indians that Rondon pacified?

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The Bororo are finished,
are practically wiped out,

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where are the indians that the priests
pacified at other times?

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I mean, all pacifications,

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In general,
have been disastrous for the Indians.

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for lack of assistance

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and the lack of elements

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really qualified, indicated,

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to promote Indian integration.

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We\'ve failed, as we\'ve failed
in other social problems, too.

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Now, which tribe was a pacification not disastrous for?

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And soon after these lands are invaded

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and the marginalized indians
and dispossessed of their lands, right?

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become disastrous,
how is the case...

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Especially since the 1960s,
this front intensifies,

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and the Jesuits have tried to contact
with the Tapajós since 1956, 58,

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but more specifically in the 60s,

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after they founded the Superintendence
for the Development of the Amazon, Sudam,

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so Sudam\'s projects will
really attack the Tapayuna territory,

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knocking down a part
of the lands they occupied,

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to found cattle ranches.

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You have this intense colonization scenario,

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the creation of a municipality
in the heart of Tapayuna territory,

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of the creation of a city
in the heart of Tapayuna territory.

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This context is related to a
broader federal government policy,

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but also with
state government action,

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from the government
from Mato Grosso,

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of regularization of these lands.

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Even with all this context
and this pressure,

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the SPI remains silent until 1967,

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when there is change,
you have the change from SPI to FUNAI, right?

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to replace the
Indian Protection Service,

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that had been extinguished in the midst of a
scandal narrated in the Figueiredo Report.

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One of the first attitudes
of this new indigenist body

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was to make an approximation
with the Tapayuna Indians.

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As demonstrated at the time,
the intention was to publicize as a great

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measure taken by the government.

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The idea was to show

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that there were Indians in Brazil still
living in the splintered stone age.

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In 1968 FUNAI has an intervention
directly on the Tapayuna issue.

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In other words, FUNAI designates an indigenist,
Joao Americo Peret,

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to fly over the area.

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In this flyby, Americo Peret
saw eleven villages.

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This flyby, this sighting, gave rise to
the interdiction of the Tapayuna territory,

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by decree,
Decree 63,368 of 1968.

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When I was that big,
we lived in the bush.

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Before the diseases come
and we all die,

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We lived in the middle of the forest.

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I have many memories of the first contact with the whites.

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The whites poisoned
our meals.

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The Tapayuna have their territory
ostensibly invaded.

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That is, they had been poisoned.
in the 50s,

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this territory is ostensibly
busy and invaded,

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in an overwhelming way,
because these people arrive

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in ever-increasing numbers,

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and the Tapayuna have a reaction
defense of its territory,

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We let our relatives know
who were with the whites,

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for them to come back,

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because we wanted to
arrow shoot the whites.

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They were
destroying the forests,

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this can not happen,

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if we don\'t fight with white people,
they will wipe out our land.

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When we were at the river\'s edge,
beating timbó, the priests appeared,

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arrived at our location.

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Then the people said:
\"Let\'s kill these whites.\"

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Then my brother shot
Father Iasi\'s arm.

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everyone was pointing
the arrows for him.

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My brother said, \"We\'re not going to kill him.\"

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The priest asked: \"Calm down, calm down\".
He was afraid.

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Maybe Father Iasi
have warned others...

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\'Cause after he left
many white men arrived.

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And they kept coming...

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We warned in other villages
that many whites were arriving.

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People said \"Let\'s find the whites
to get axe, machete\".

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when we got there,
they started to deliver us

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machete, axe, pot,
aluminum cup, spoon.

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A white man arrived who had an iron tooth

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and called the Tapayuna to hunt.

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he took the staff
to hunt upriver.

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Then they killed tapir
and brought them to the camp.

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Everyone got excited:
\"Let\'s eat tapir\".

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It was the white man who treated the tapir,
peeled it all off with hot water.

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Then he put poison on each part of the tapir:

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Mouth, eye, ear.

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they ate the meat
and already started to vomit,

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took the meat
to other villages,

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the people vomited
and then died.

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They were all dying...

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The government organizes an expedition
with journalists,

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and on the team, there was a journalist with the flu.

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Possibly he
caught the flu in the middle of the trip,

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when he arrives in the region
he has the flu.

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In an Indian of recent contact,

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a simple flu can evolve into pneumonia in 48 hours,

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according to several reports
of the indigenists of the time.

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The journalist himself leaves it on record
in an article he wrote at the time,

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where he makes an irony: \"would I be
responsible for the decimation of this group?\"

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You can search:
in Brazil, in the 60s and 70s,

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all the contacts that FUNAI made
with people still without more usual contact,

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all of them, in the first year, there was at least
50% mortality of the population.

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It looks like they haven\'t learned anything.

00:19:10.496 --> 00:19:12.366
When FUNAI leaves the area

00:19:12.366 --> 00:19:15.496
the Tapayunas are contaminated
and then the scenario is calamitous,

00:19:15.496 --> 00:19:20.126
it\'s a war scenario, because then, from that moment on,
mass deaths occur.

00:19:20.126 --> 00:19:24.966
- What I remember is that I said
\"It\'s the end of the world here.\"

00:19:25.177 --> 00:19:29.932
I was there and saw when the flu started

00:19:29.932 --> 00:19:35.396
My lungs hurt, my head hurt
and throat and blood came out of the eyes.

00:19:35.396 --> 00:19:38.023
It was fast, the person caught the flu and died.

00:19:45.739 --> 00:19:55.165
I saw my grandmother and
my grandfather dying.

00:19:55.165 --> 00:19:59.378
There were many people, they would die on the way.

00:19:59.378 --> 00:20:03.173
many died and
were not buried...

00:20:03.173 --> 00:20:07.886
No one could dig in the earth anymore,
we were all sick

00:20:07.886 --> 00:20:15.394
the vultures and the bees
devoured the bodies...

00:20:20.976 --> 00:20:24.736
We were the last survivors of a village.

00:20:24.736 --> 00:20:30.356
I\'ve been walking in every house,
around houses,

00:20:30.357 --> 00:20:33.276
seeing many dead.

00:20:33.537 --> 00:20:40.044
Inside the houses, around, on the river.

00:20:40.044 --> 00:20:44.089
Many children looking for their mother, father,

00:20:44.089 --> 00:20:47.009
crying.

00:20:47.009 --> 00:20:49.803
A lot of baby crying.

00:20:58.687 --> 00:21:01.357
I saw many children

00:21:01.357 --> 00:21:06.570
suckling at the breasts of their dead mothers.

00:21:19.124 --> 00:21:25.297
I was seeing body by body of each person.

00:21:30.427 --> 00:21:33.138
These photos that are
on my hands

00:21:33.138 --> 00:21:37.643
are pictures of my people.

00:21:37.643 --> 00:21:43.107
we used to live together
before poisoning,

00:21:43.107 --> 00:21:45.660
before the epidemic.

00:21:47.986 --> 00:21:51.782
Today there are only photos.

00:21:51.782 --> 00:21:54.910
In these photos there are people who didn\'t die there,

00:21:54.910 --> 00:21:58.497
and it did not appear, I have not seen it again.

00:22:29.903 --> 00:22:32.379
That\'s how the epidemic started.

00:22:32.390 --> 00:22:41.415
And then we all spread out,
some have gone too far,

00:22:41.415 --> 00:22:46.086
afraid of diseases
that the whites brought.

00:22:51.396 --> 00:22:55.086
Most of the survivors
of this flu tragedy

00:22:55.086 --> 00:22:56.506
were children.

00:22:56.506 --> 00:23:00.806
24 children and 17 adults survived.

00:23:00.806 --> 00:23:03.296
they were defeated

00:23:03.296 --> 00:23:07.616
thinking only of those who died,

00:23:07.616 --> 00:23:12.896
so we, knowing all this,

00:23:12.896 --> 00:23:17.196
we had the urge to stay there with them

00:23:17.196 --> 00:23:18.656
forever.

00:23:19.116 --> 00:23:21.416
The Jesuits return to the area

00:23:21.416 --> 00:23:24.996
and try to gather the survivors
that they found.

00:23:25.166 --> 00:23:30.696
And we, Vicente and I, talked
\"No, it will be very difficult...

00:23:30.696 --> 00:23:36.466
how are we going to convince them
to leave their land?\"

00:23:36.466 --> 00:23:38.776
They\'ve gone to get the bow,

00:23:38.776 --> 00:23:43.156
let\'s get the arrows,
we use the toggles again,

00:23:43.156 --> 00:23:46.756
made decorations again...

00:23:46.756 --> 00:23:48.476
They were reviving.

00:23:48.476 --> 00:23:51.856
The Tapayuna had full conditions
to remain in the territory,

00:23:51.856 --> 00:23:55.906
why? because their territory
had already been delimited by FUNAI,

00:23:55.906 --> 00:24:00.196
by decree 63,368, of 1968;

00:24:00.196 --> 00:24:03.116
because they were already
physically recovered,

00:24:03.116 --> 00:24:06.416
that is, they no longer
were at risk of death;

00:24:06.416 --> 00:24:09.616
they were getting
assistance from priests,

00:24:09.616 --> 00:24:12.206
and there was the possibility
to have other survivors

00:24:12.206 --> 00:24:14.756
scattered throughout the Tapayuna territory.

00:24:14.756 --> 00:24:16.476
Then

00:24:16.476 --> 00:24:20.176
it was up to the government, the state, right?

00:24:20.176 --> 00:24:22.356
It was up to FUNAI, at that time, to

00:24:22.356 --> 00:24:24.816
protect the presence of the Tapayuna there

00:24:24.816 --> 00:24:27.136
and protect their territory from invasions.

00:24:27.136 --> 00:24:31.441
Funai transferred us to the Suya people.

00:24:31.441 --> 00:24:34.486
They brought us to their territory,

00:24:34.486 --> 00:24:38.448
to live with the Suya,
but we didn\'t get used to it.

00:24:38.776 --> 00:24:42.056
Xingu Park started
to be used by the military government

00:24:42.056 --> 00:24:44.376
like an Indian warehouse, right?

00:24:44.376 --> 00:24:46.740
\"We\'re having a problem,
or a...

00:24:46.750 --> 00:24:50.896
an epidemic, or a slaughter?
We took it to the Xingu.

00:24:50.896 --> 00:24:54.666
and there they will find their way of life again\",
as if it were that simple,

00:24:54.666 --> 00:24:58.216
like there isn\'t a problem
of exile of these people,

00:24:58.216 --> 00:25:00.916
breaking all their relationship with the land,

00:25:00.916 --> 00:25:04.736
breaking their rituals,
destroying the family relationship,

00:25:04.736 --> 00:25:07.636
and in this new location
to which they were taken,

00:25:07.636 --> 00:25:10.136
there were also other social relationships,

00:25:10.136 --> 00:25:12.876
Indians who had been there much longer,

00:25:12.876 --> 00:25:17.516
Indians who began to have...
There were frictions between different groups, right?

00:25:17.516 --> 00:25:21.256
Even because they were different cultures
and different stories...

00:25:23.196 --> 00:25:26.056
we always listen

00:25:28.976 --> 00:25:33.337
that this is not our land,

00:25:33.337 --> 00:25:38.258
The Kayapó, owners of this territory, say that
here is not our land, which we live in favor.

00:25:38.258 --> 00:25:41.967
That we have to accept the rules
of the land owners.

00:25:42.006 --> 00:25:46.096
we always listen
that we came from somewhere else.

00:25:46.096 --> 00:25:49.216
That\'s why it\'s so important to us
return to the Arinos River.

00:25:49.216 --> 00:25:55.336
We return to the land where I was born
and my ancestors were born.

00:25:55.336 --> 00:25:59.216
that\'s why i fight.

00:25:59.216 --> 00:26:03.075
To be able to live in peace,
with my community, in our land.

00:26:24.926 --> 00:26:27.136
First thing, you have to fight,

00:26:27.136 --> 00:26:31.056
with all your strength, to ensure
the land where the Indians live,

00:26:31.056 --> 00:26:33.766
over their own territories,

00:26:33.766 --> 00:26:37.456
those that are needed
for a dignified life,

00:26:37.456 --> 00:26:39.236
of planting,

00:26:39.236 --> 00:26:40.456
hunting,

00:26:40.456 --> 00:26:41.616
fishing,

00:26:41.616 --> 00:26:43.656
use of natural resources,

00:26:43.656 --> 00:26:46.996
spiritual places,
sacred ponds,

00:26:46.996 --> 00:26:51.576
ancient cemeteries... Important places
for that society.

00:26:51.576 --> 00:26:54.636
So you have to fight,
so that they can guarantee,

00:26:54.636 --> 00:26:56.356
at least the essentials,

00:26:56.356 --> 00:26:59.876
because everyone knows that
Indigenous territories are larger than those

00:26:59.876 --> 00:27:03.626
that are really delimited
and demarcated by the Brazilian State.

00:27:04.052 --> 00:27:06.763
Whose is this forest?
Who owns that forest?

00:27:06.763 --> 00:27:08.597
It is not the farmer who owns the forest.

00:27:08.636 --> 00:27:11.345
Farmers didn\'t live
together with my grandfather in the forest!

00:27:11.400 --> 00:27:15.895
It\'s our land!
We own the land!

00:27:17.176 --> 00:27:19.528
I will avenge our land.
And I will live there!

00:27:19.557 --> 00:27:21.810
I\'m going back to our forest.

00:27:21.820 --> 00:27:27.200
We want you to demarcate
our land again!

00:27:27.200 --> 00:27:29.276
This is what i have
to tell you!

00:27:54.200 --> 00:28:01.276
The pacification policy continued until the Federal Constitution of 1988,
taking epidemics and social breakdown to different indigenous people
in the name of progress and national integration.

00:28:01.300 --> 00:28:08.276
40 years after being removed to the Xingu Park, the Tapayuna keep
fighting for the right to it\'s traditional territory, today taken by farms.