Article: Indigenous Presence in Southeastern Goiás

Indigenous Peoples Who Inhabited Catalão and the Southeast Region of Goiás State: A Brief Historical and Cultural Review

Photo 1: Tapuia Carretão Meeting Shelter - Credit: Haroldo Resende

(Versão em Português, clique aqui)

Introduction

The history of indigenous peoples in Brazil is marked by a rich tapestry of cultures, resistance, and adaptation to profound changes brought by European colonization. In the context of Goiás state, particularly in the southeast region and the municipality of Catalão, indigenous presence reveals itself both in its history and its contemporary cultural impacts. This article aims to explore the historical presence of indigenous peoples in this area, highlighting their interactions with the colonization process and the resilience of their traditions.

Pre-Colonial History

Before the arrival of the colonizers, the southeast region of Goiás, which includes Catalão, was inhabited by various indigenous groups. Among them, the Kayapó (or Caiapó, or their self-designation Mẽbengôkre) stand out, being semi-nomadic people who practiced agriculture and hunting. The Guaiás (or Goyazes, or Guayazes), who gave their name to the state, were also part of the cultural mosaic of this area. However, historical documentation about this latter population is scarce, reflecting the cultural erasure imposed by the colonization process.

As the accounts are scarce and imprecise, often made with the help of other peoples involved in the expeditions, like the Tupi-Guarani, identification errors were common. There are indications that many of the peoples who now live beyond the Araguaia River and the south of Tocantins were also present in southern and southeastern Goiás, including the Avá-Canoeiros, known for their skill in river navigation and resistance to external contact, Xavantes, Panará, Timbira, among others.

The Arrival of Colonizers and Their Impacts

With the arrival of the bandeirantes in the 18th century, seeking gold and land for exploration, a period of conflict and displacement for indigenous peoples began. Among the groups most notable for their resistance and hostility were the Kayapó. This group, also known by the Tupi as Ubirajara or Ibirajara, was referred to by chroniclers as "Bu, Bilreiro, Caceteiro". Found between the Paraná River and the headwaters of the Paraguay, the Kayapó faced the sertanistas, and in an attempt to escape, migrated to southern Goiás, where they suffered attacks from the Boróro, allies of the colonizers. The survivors sought refuge in the vicinity of what was then Vila Boa, now Goiás (Old Goiás, or City of Goiás), but the Kayapó presence in Goiás today is nearly non-existent due to migration to Mato Grosso or extermination (1).

In the case of the Kayapó, or Mẽbengôkre, they refer to themselves as 'those of the great water', reflecting their connection with the Tocantins and Araguaia rivers. With a social organization based on subgroups like Mekrãgnoti and Xikrin, this people has a rich oral tradition and a history of resistance and struggle for territorial rights that led to significant influences on indigenous policies in Brazil. Their interaction with surrounding society has brought both challenges and opportunities, shaping Kayapó culture over time, which persists in maintaining its traditions, language, and cultural practices as forms of resistance and identity (2).

It is also worth mentioning the experience of the Panará, or Krenakore, which is a testament to the violence and forced changes imposed on indigenous peoples by colonization and economic exploitation. Contacted in 1973 during the construction of the BR-163 highway, the Panará suffered a drastic population reduction due to diseases and conflicts. They were displaced from their traditional lands, which extended to parts of what is now southeastern Goiás, to the Xingu Indigenous Park. The persistent struggle of the Panará for the return to their lands resulted in the recovery of part of their ancestral territory, a process that began in 1994 and was completed with the homologation of the Panará Indigenous Land in 2001. This case reflects the complexity of relations between indigenous peoples, the State, and development policies in Brazil, particularly in the Goian context (3).

The Banner of Anhanguera and Its Impact on Indigenous Peoples

The expedition of Bartolomeu Bueno da Silva, known as Anhanguera, in 1722, deeply marked the southeast region of Goiás, including Catalão. Crossing the Paranaíba River, this expedition not only sought gold but also promoted catechism, leaving crosses in the hinterland as symbols of orientation and territorial dominion. Interaction with the indigenous, notably the Goyazes, was marked by episodes of intimidation to reveal gold mines, which characterized Anhanguera as the 'old devil'. This expedition was the prelude to the foundation of several settlements that would become urban centers in Goiás, altering the demographic and cultural map of the state. The cross planted by Anhanguera in Catalão, later transferred, symbolizes this historical legacy, reflecting the lasting impact of colonization on indigenous communities (4).

The southwest of Goiás, during the period from 1830 to 1900, was a frontier territory where the colonization of the 'Sertão do Gentio Cayapó' took place. This process, as described by Rafael da Silva Oliveira, was marked by conflicts between colonizers and the Cayapó indigenous people, who resisted the invasion of their ancestral territories. Colonization in this area was not just territorial expansion but also an attempt at pacification and forced integration of native peoples through strategies like catechism, farm establishment, and infrastructure development. Such colonization resulted in significant loss of land and cultural autonomy for the Cayapó, illustrating a chapter in Goian history where indigenous presence was systematically suppressed or altered by colonial influence (5).

The study 'The Indigenous Settlements on the Path of the Goiases: War and Ethnogenesis in the Gentio Cayapó Hinterland' provides a detailed view on how Portuguese colonization in the 18th and 19th centuries, specifically in southwestern Goiás, transformed the life of indigenous peoples. The settlements, in this context, were not just centers of control and catechism but also arenas of war and resistance. The narrative of conflict and ethnogenesis presented in the study highlights how the Cayapó, among other groups, faced immense challenges to their autonomy and culture, resulting in a complex dynamic of adaptation, resistance, and the formation of new ethnic identities in what was known as the Farinha Podre Hinterland. This process had lasting implications for the indigenous peoples of the region, including those in southeastern Goiás (6).

Indigenous Presence in Other Municipalities of Southeast Goiás

Besides Catalão, other municipalities in southeast Goiás bear traces of historical indigenous presence:

• Pires do Rio and Santa Cruz de Goiás have indications of being inhabited by groups like the Caiapó before colonization, although there are no records of active communities in these areas.
• In Caldas Novas, it is believed that indigenous peoples, possibly the Goyazes or Caiapó, used the thermal springs before the arrival of colonizers.
• Ipameri, Bela Vista de Goiás, Orizona, Urutaí, Cristianópolis, and Vianópolis also have a pre-colonial history suggesting the presence of indigenous peoples, though specific documentation is limited. These municipalities reflect a common history of displacement and forced integration of native populations during the colonization process.

Settlements and Forced Integration

The Kayapó from southern Goiás were particularly active in their confrontations with the colonizers during the 18th century, until they were confined by established settlements like D. Maria I. Later, they were transferred to São José de Mossâmedes in an attempt at control and forced cultural integration that characterized much of the colonial policy towards indigenous peoples.

Historical studies, like that of Chaim (1983), which analyze indigenous settlements in Goiás between 1749 and 1811, reveal the complexity of the integration and control process exercised by the colonizers. These settlements, often managed by the Church or the State, not only altered the human geography of the region but also imposed a new social, economic, and cultural order on the native peoples. The forced adaptation to agricultural practices, catechism, and the abandonment of ancestral traditions were central elements of this process, resulting in significant demographic and cultural impact on the peoples of southeastern Goiás, including those near Catalão (1).

Colonization and the Role of the Church

Portuguese colonization, as described in some urbanistic studies, used the Catholic Church not only as a tool for evangelization but also as a means of territorial and cultural control. This process of urbanization and religious dominion implied, by extension, the subjugation of indigenous populations to new laws and customs, often involving land grants for church construction to establish presence and authority. The Portuguese approach, which contrasted with the Spanish by being more adaptable to the terrain and local conditions, still aimed at cultural and territorial domination over the lands and their original inhabitants, deeply impacting indigenous cultures in southeastern Goiás (7).

Contemporary Indigenous Presence: Xavante Families, Children, and Education

Currently, although there are no established indigenous communities in Catalão, the presence of indigenous students, especially from the Xavante ethnicity, at the Federal University of Goiás, brings a contemporary dimension to the indigenous issue. The Xavante, a people with a strong tradition of collectivity, often migrate in family groups to study, including spouses, children, and other close relatives. This practice not only keeps the family structure united but also generates educational challenges and opportunities.

Xavante children who accompany their families need access to basic education. To meet this demand, the public education system hires indigenous interpreter teachers, who also bring their families, thus fostering a learning environment that seeks to value and preserve the Xavante language and culture. Public educational programs for Xavante and indigenous children in general, in Goiás, can include classes in the mother tongue, bilingual education, and cultural activities that reflect the worldview and values of these peoples. The integration of traditional practices like music, dance, and Xavante art into the school curriculum not only enriches the educational experience but also strengthens the cultural identity of the new generations.

Photo 2: Indigenous Leaders from Goiás State at an Educational Meeting in the City of Aruanã (10) - Credit: Haroldo Resende

Final Considerations

The history of indigenous peoples in Catalão and southeastern Goiás is a testament to cultural resilience and the complexity of interactions between colonizers and natives. The lack of detailed records about the region's earliest inhabitants reminds us of the importance of rescuing and valuing indigenous cultural memory. The current presence of indigenous students and the need for inclusive educational policies demonstrate that, although transformed, the influence and culture of the original peoples continue to shape the social and cultural fabric of this part of Brazil.

Recently, it was reported by the IBGE that Goiás is the state with the highest number of indigenous people in urban areas in the country, a fact reflecting the migration and adaptation of indigenous peoples to the urban environment (8). According to Haroldo Resende, the deputy head of Funai in Goiânia, this presence is an indicator of resilience and the pursuit of better living conditions, education, and health. In an interview with Jornal Opção, the Funai official highlighted that this urbanization does not mean a loss of cultural identity but rather a new phase of adaptation where tradition meets modernity. He emphasizes the importance of policies that respect and value indigenous cultural diversity, ensuring inclusion and respect for the rights of these populations (9).

This contemporary phenomenon of indigenous urbanization in Goiás can be seen as a historical continuity of adaptation and resistance, where native peoples continue to fight for the preservation of their cultural identity in an ever-changing world.

Bibliographical References

(1) Book: Chain, Marivone Matos. Aldeamentos indígenas: Goiás, 1749-1811, 2 ed. São Paulo. 1983. Available at: https://etnolinguistica.wdfiles.com/local--files/biblio%3Achaim-1983-aldeamentos/Chaim_1983_AldeamentosIndigenas_Goias1749_1811.pdf, accessed on 01/21/25.

(2) Article: Mẽbengôkre Kayapó; Instituto Sócioambiental - ISA;   Povos Indígenas do Brasil. Available at:  https://pib.socioambiental.org/pt/Povo:Meb%C3%AAng%C3%B4kre_(Kayap%C3%B3), accessed on 01/21/25.

(3)  Article: Panará; Instituto Sócioambiental - ISA;   Povos Indígenas do Brasil. Available at: https://pib.socioambiental.org/pt/Povo:Panar%C3%A1, accessed on 01/21/25.

(4) News: 300 anos da Bandeira do Anhanguera; ZapCatalão. Available at:  https://www.zapcatalao.com.br/300-anos-da-bandeira-do-anhanguera/, accessed on 01/21/25.

(5) Article: Júnior, Rafael Alves Pinto. O sudoeste de Goiás como território de fronteira: a colonizaçãodo Certão do Gentio Cayapó (1830-1900). Rev. Hist. UEG-Anápolis, v.4, n.2, p.37-61, ago. /dez. 2015. Available at: https://www.revista.ueg.br/index.php/revistahistoria/article/view/4210/3037, accessed on 01/21/25.

(6) Dissertation: MORI, Robert. Os aldeamentos indígenas no Caminho dos Goiases: guerra e etnogênese no sertão do Gentio Cayapó (Sertão da Farinha Podre) séculos XVIII e XIX. 2015. 232 f. Dissertação (Mestrado em Ciências Humanas) - Universidade Federal de Uberlândia, Uberlândia, 2015. DOI. Available at: https://doi.org/10.14393/ufu.di.2015.314, accessed on 01/21/25.

(7) Article: Elane Ribeiro Peixoto; Pedro P. Palazzo; Maria Fernanda Derntl; Ricardo Trevisan; (orgs.) Tempos e Escalas da Cidade e do Urbanismo. XIII Seminário de História da Cidade e do Urbanismo . Brasília: Editora FAU–UnB, 2014. ISBN 978-85-60762-19-4. Available at: https://shcu2014.com.br/territ%C3%B3rio/415.html#:~:text=Maria%20I%20trazem%20uma%20arboriza%C3%A7%C3%A3o,v%C3%AA%20a%20fachada%20da%20igreja, accessed on 01/21/25.

(8) News: BRASIL. Agência IBGE Notícias. Censo 2022: mais da metade da população indígena vive nas cidades. Available at: https://agenciadenoticias.ibge.gov.br/agencia-noticias/2012-agencia-de-noticias/noticias/42277-censo-2022-mais-da-metade-da-populacao-indigena-vive-nas-cidades#:~:text=Entre%202010%20e%202022%2C%20a,pa%C3%ADs%20aumentou%2088%2C96%25.&text=Os%20maiores%20percentuais%20de%20ind%C3%ADgenas%20residindo%20em%20%C3%A1reas%20urbanas%20em,Federal%20(91%2C84%25)., accessed on 01/21/25.

(9) News: Jornal Opção. Goiás é o estado com mais indígenas em área urbana do país, diz IBGE; chefe da Funai explica. Available at: https://www.jornalopcao.com.br/ultimas-noticias/goias-e-o-estado-com-mais-indigenas-em-area-urbana-do-pais-diz-ibge-chefe-da-funai-explica-666289/, accessed on 01/21/25.

(10) News. BRASIL. Fundação Nacional dos Povos Indígenas - Funai. Com apoio da Funai, educadores de Goiás participam de formação para qualificar ensino e valorizar cultura indígena nas escolas. Available at: https://www.gov.br/funai/pt-br/assuntos/noticias/2024/com-apoio-da-funai-educadores-de-goias-participam-de-formacao-para-qualificar-ensino-e-valorizar-cultura-indigena-nas-escolas, accessed on 01/21/25.