14 de Junho de 2017 – Quarta Feira – Das 19 às 24 hs – Estúdio Lâmina

Av. São João, 108 – São Paulo!!!!

naaldeiapara   Foto: Ritual de Abertura do II Festival Internacional de Tecnoxamanismo na Aldeia Pará Pataxó –              Caraíva – Sul da Bahia.  By Rafael Frazão.
Mais um encontro tcnxmnsm em Sampa!! Dessa vez afim de aprofundar a relação da rede com a Aldeia Tekoa Pyau dos Guaranis Mbya situada no Pico do Jaraguá, na Zona Oeste da Capital.
Esse encontro tem como objetivo o lançamento de uma plataforma web de campanha permanente para a reserva.!!!
Já foram feitos alguns encontros entre os Guaranis Mbya e o tcnxmnsm como na Casa Luz, Instituto Goethe, e na própria Aldeia Tekoa Pyau
Dessa vez a ideia é colocar na roda os interesses mútuos, e afirmar o pacto de colaboração, que pode vir a se desdobrar em encontros virtuais e presenciais para troca de conhecimentos com a Aldeia!!
Sue Nhamandu (Pornoklastia) – Thiago Pimentel (Cryptorave), Lívia Ascava (Ônibus Hacker), Gianni Puzzo (Anthares Multimeios), Pedro Parrachia (desenvolvedor da plataforma colaborativa) e Ara Mirin (Aldeia Tekoa Pyau) com a mediação de Rafael Frazão (Terra Ronca).
Depois da conversa vai ter apresentações da galera firmeza que sempre está junto com a gente nessas redes de arte/afeto/vida !!! performances, apresentações, shows e dj!!
* OZ GUARANI (Rap Guarani )
* Macumba Hacker (Guilherme Pinkalsky)
* Ziyou – (Jovem Palerosi)
* Parada – (Rogério Borovik)
* Tranz(y) Plantx – Performance – Sue Nhamandu, Guima San, Marci Marci
* Vídeo Mapping (Rafael Frazão)
* Lab Luz (Paulinho Fluxus)
10$ foratemers justo
20$ foratemers abundante
5$ foratemers tô na pindaiba mas quero colaborar
Sua colaboração vai ajudar no transporte dos Guarani, da Aldeia até aqui!!
_͞_̶__O bar do Lâmina estará funcionando.
Para saber mais da rede de tecnoxamanismo – aqui: https://tecnoxamanismo.wordpress.com
#submidialogia #novastecnologiasrituaisdeencontro #genocídiodosparentes #cosmogonialivre #ancestrofuturismo #hiperstição #biohacking #pornoklastia #hackerismo #antropoceno #cyborguesia #criptografia


Installing Baobáxia at the II International Festival of Technoshamanism

By Carsten Agger – photos by Carsten Agger and Rafael Frazão

A scene from a short film created as part of the festival’s video workshop.

On November 9 2016, I and my son Johannes left Denmark for Brazil in order to co-organize and attend the II International Festival of Technoshamanism. You can read more about the background for this festival at the technoshamanism site as well as in previous posts on this blog.

Each participant in the festival was expected to propose an activity, and as one of the organizers I was no exception. The II International Festival of Technoshamanism took place in the Pataxó village Pará in the extreme south of the Brazilian state of Bahia, and my proposal was to install a working node (mucúa) of the Baobáxia system in the village. The purpose of this node is to act as an archive of the indigenous cultural production, a way yo protect and salvage the indigenous culture in electronic form for decades to come, and a way for the Pataxó to do so with complete ownership over the infrastructure as well as the content – independently of corporate and proprietary content-sharing sites such as Facebook and YouTube.

Who are the Pataxó?

Well, I’ve written about them before, after I participated in the first technoshamanism festival in 2014. The Pataxó are an indigenous people (what we sometimes call “Indians”, indeed they sometimes call themselves that) who live near the sea in the extreme south of the Brazilian state of Bahia. The Aldeia Pará (Pará Village) is located in what the Pataxó call their origin or Aldeia Mãe, the area from which they were all expelled in the massacre of 1951. It is situated far from everything in the middle of an indigenous reserve comprising some 8500 hectares and is home to some 69 families. The neighboring village of Barra Velha is located 5 km from Pará and has a population of about 400 families.

The Pataxó are an intelligent and open-minded people, and though they have not had much exposure to computers, they are very conscious of the potential of modern technology in the struggle for their culture and their land, which has been a constant factor in Pataxó life for several decades – not least given that many of their villages are threatened by expulsion. In October 2016, the village of Aratikum some 100 kilometers north of Pará was actually razed to the ground by the police in the service of local land owners.

Opening ritual in Akurinã Pataxó’s healing space.

The Pataxó’s motivation for hosting the event was to be able to exchange knowledge – to learn something from all us urban hackers and activists with our experience in free software and art and social movements, and to teach us something in the bargain. Each participant would propose an activity – a workshop, an art installation, a ritual, a performance, a talk – and would be free to participate in the other proposed activities. Among the activities proposed by the Pataxó were the festival’s opening and closing rituals, a healing tent, traditional Pataxó cooking, traditional body paint, fishing and hunting methods, the cultivation of manioc and manufacturing of manioc flour, musical sessions and the jogos indigenas, the indigenous sports games which took the form of a competition between Indians and non-Indians.

As I said, my proposal was to install a node of Baobáxia and – just as, or even more, important – give workshops in how to use and maintain the system (running on a dedicated Debian GNU/Linux server) themselves so it could be useful also after we left.

Technoshamanism, ancestrality and the Destructor

But if the Pataxó’s motivation for hosting the event was to make friends and allies and gain new knowledge, then what was our motivation for organizing it? And by “we” I mean a large group of people in the technoshamanism network, mainly but (obviously enough) not exclusively Brazilian: Fabi Borges, Jonatan Sola, Sue Nhamandu, Rafael Frazão, Fernando Gregório, Luiza Só, Rodrigo Krul and too many more to mention, apart from the many participants who arrived at the festival with similar motives and gave many outstanding contributions?

One thing is the connection of technoshamanism with reconnection – reconnecting with the Earth, reconnecting with the ancestral worldviews of the thousands of generations of people who lived close to the Earth in a mainly oral culture. The Pataxó live in a reserve where they can live well off the earth, they have a strong connection to their ancestral way of life as well as, quite literally, to their ancestors and other ancestral spirits, who often show up at their rituals. As such, the Pataxó have 500 years of experience in dealing with European colonizers and the usurping civilization, and they have developed an immense skill in navigating this kind of pressure without losing neither their independence nor their traditional culture.

As opposed to that, the norm in our cities is that of disintegration, not least of community spirit and ancestral culture. Traditional songs and tales which might have been handed down in subtly changing ways for hundreds or thousands of years are replaced with comic books and cinema, which are replaced with endless children’s TV shows, which as we grow up are replaced with “breaking news”, X Factor and a host of even more diluted and inane TV shows. Culture ceases to be something we do ourselves and do together, neighborhoods cease to be communities and the cultural divide even splits up the families, so that we end up as disjoint individuals in a sea of strangers who can only struggle to recreate something vaguely resembling a genuine community. Sometimes, of course, as in the case of many successful free software projects, genuinely succeeding.

In his recent novel “Jerusalem“, the writer and comic book author Alan Moore metaphorically describes this phenomenon, which he has experienced first hand in his home town of Northampton, as “the Destructor”. The Destructor was a garbage incinerator which for decades was actually and physically located in the poorest neighborhood in Northampton, reducing people’s life expectancy with at least ten years, its location a daily reminder to the inhabitants of the Boroughs of how little the rest of the city cared about them.

And yet the Boroughs was actually the oldest neighborhood in Northampton and home to a bafflingly rich, orally transmitted ancestral working class culture which was, after World War I and under the impression of the Russian revolution, deliberately crushed by city planning. According to Alan Moore, the policies which have disempowered modern Europeans by stripping us of our communities were deliberately inflicted. Moore describes the destructive effect on the communities with these words:

He saw a hundred old men and old women moved from the condemned homes where they’d raised their families, dumped in distant districts with nobody that they knew and failing to survive the transplant. By the dozen they keeled over on the well-lit stairs of their new houses; in the unfamiliar indoor toilets; onto their unprecedented fitted carpets; on the pillows of magnolia-painted bedrooms that they failed to wake to. Countless funerals fell into the Mayorhold’s fires, and furtive teenage love-affairs, and friendships between relocated children sent to different schools. Infants began to understand that they would probably now never marry the classmate they had been expecting to. All the connecting tissue, the affectations and associations, became cinders. (p. 731)

The Northampton neighborhood known as the Boroughs descended into complete misery and insecurity, containing the points of trade that “supplied the customers who drew the girls, who brought the pimps, who dealt the drugs, which bred the guns that shot the kids who lived in the house that crack built” (p. 691). But there’s a point in that – that kind of misery is very common in urbanized Brazil as well as in Europe, and a contact with people who still retain an orally transmitted culture and whose communities were never fragmented by the Destructor could teach us something about reconnecting, with the Earth and its spirits, with our natural spirituality and with true community.

The Festival area

As we arrived in Pará about November 14, our first job was to establish a good contact with the Pataxó, organize food for the event and start rigging the computers and other technical equipment.

As everybody else, we were camping in what was at first quite precarious conditions due to the heavy rainfall before the festival started.

Luckily, the Pataxó were very helpful and we managed to secure everything against the rain before the start of the festival on November 22.

Installing Baobáxia

Before our arrival, the Pataxó had built a completely new house for cultural production, in which they had placed four stationary computers they had received from the reservation’s Fisherman’s Association which originally got them from a government program. These four computers were quite old and had Windows installed. Our first task was to replace that with GNU/Linux.

Community Radio sending from the Pataxó Kijeme Cultural, home of the GNU/Linux computers

At first, our attempts at setting up the computers were haunted by technical difficulties. First of all, we were unable to get them to boot from USB drives, which meant we had to buy burnable CDs or DVDs. When we got them, we realized they could not really boot from the DVDs either due to our images being 64 bit, and these trusty old computers were actually 32 bit. We couldn’t use the Internet for troubleshooting since there was no Internet yet – it was supposed to arrive during the week before the festival, but the roads were closed because of the rain.

In the end, Pablo Vieira from the Assentamento Terravista near Ilhéus (with the microphone in the picture above) arrived, and as it turned out, he knows these computers very well; they can boot from USB if a rather obscure BIOS setting is enabled. In his pocket was a bootable USB with the most recent 32 bit Linux Mint, and everyone was happy and the computers were well prepared for the arrival of the Internet later that week.

The Internet arriving at Aldeia Pará. Pataxó warrior Txayhuã is painting festival organizer Fabi Borges while the operator’s car has stopped at the new culture house. Half an hour later, there was Internet.

I was not alone in the task of installing Baobáxia and giving workshops about it – Vincenzo Tozzi from the Mocambos network, Sicilian and founder of the Baobáxia project, joined the festival as well. Vince is a programmer and computer scientist and wrote a major part of the Baobáxia system himself, but he is really a philosopher of networks with important insights in the potential of free software and offline digital communications, and his presence was an invaluable contribution to the festival.

Vincenzo Tozzi from the Mocambos networks explains Baobáxia to village chief Ubiratã. Also listening are Pablo Vieira and Arapaty Pataxó.

Our two workshops in Baobáxia were a huge success, and especially the younger generation of the Pataxó showed a great interest in working with this technology. The Baobáxia node we installed is still active in the village and is still not connected to the Internet, but you can see the contents in its present degree of synchronization here.

What else was in the festival?

A lot of things.

Some very beautiful rituals:

And video workshops, radio workshops, capoeira, samba in the church in honor of Saint Benedito, seed exchange, agroforestry, construction of dry composting toilets, radio production, discussions about the pros and cons of ecoturism, and much, much more. I might do a followup post on that, in the meantime let it be said that the festival was a unique experience and I’m very happy to be one of the people who made it happen.

II Encontro de Tecnoxamanismo

Terça Feira – 28/03/2017 – Começa as 16hs – reunião com todos 19 hs 22 hs  – OCA – Parque Lage – Rio de Janeiro (mapa)

Foto: Rafael Frazão (II Festival Internacional de Tecnoxamanismo – Aldeia Pará Pataxó).


Vai ter encontro de Tecnoxamanismo de novo no Rio de Janeiro, dessa vez na OCA do Parque Lage. A primeira vez foi na Casa Nuvem e se chamou: Tecnoxamanismo, Ficção e Ruidocracia!! Dois dias de produção de rádio, debates, oficinas, cinema de ficção ao vivo e rituais tecnoxamanânicos.

A rede cresceu e várias pessoas do Rio foram para o  II Festival Internacional de Tecnoxamanismo, realizado na Aldeia Pará Pataxó, no Sul da Bahia em novembro de 2016. Agora sentimos vontade de convidar essa galera para uma roda de conversa para falar sobre conceitos, ideias, experiências, publicações e compartilhar coisas que temos produzido nos últimos anos.

Essa rede tem suas linhas, ancestralidade, futurismo, ruidocracia, tecnologias do it yourself e cosmogonias livres, indigenismo, agrofloresta, salvação de nascentes, permacultura, antropoceno, desantropocentrismo, ciência aberta, etc. Mas o que mais aproxima todo mundo é a questão do Ancestrofuturismo pensado a partir das tecnologias livres e vice-versa.

O que queremos com esse encontro no Rio é além de aproximar as pessoas envolvidas com tecnoxamanismo, abrir espaço para novos participantes que estejam curiosos ou com vontade de contactar essa comunidade virtual, que se presentifica fisicamente através dos encontros que produz  e também para pensar possíveis desdobramentos para os próximos anos.

Já estamos com algumas ideias para o III Festival Internacional de 2018, dessa vez na comunidade Guarani Kaiowa da Aldeia Taquari – Município de Juti – Mato Grosso do Sul, e durante o encontro debateremos questões relacionadas a esse projeto. Aqui o videozinho com a liderança Xamirinhupoty Kaiowa 

Mas também urge pensarmos em como continuar atuando em redes e comunidades onde os encontros já aconteceram, e como se faz isso?

Para quem quiser saber mais um pouco disso tudo, aqui vai uns links:

Livro: https://issuu.com/invisiveisproducoes/docs/tcnxmnsm_ebook_resolution_1

Fotos: https://www.flickr.com/photos/22405820@N08/albums/with/72157673936765924

Blog: https://tecnoxamanismo.wordpress.com/blog/

Áudio: https://archive.org/details/radio-tecnoxamanismo/120111_002.MP3

Obs. Traga cangas, esteiras, cadeiras de abrir, porque na OCA não tem cadeiras ou bancos.

Obs. 2 – No final da conversa haverá uma ruidocracia (jam session noise).

APOIO: NANO – Núcleo de Artes e Novos Organismos  http://www.nano.eba.ufrj.br/ (PPGAV/EBA/UFRJ)

Aguardamos vc!!


Comments on the II International Festival of Technoshamanism in the Aldeia Pará, Pataxó Village.

By Fabiane M. Borges – Photos Rafael Frazão

Reviewed by Bethan Lloyd and Huw Lloyd

Portuguese version – https://tecnoxamanismo.wordpress.com/2017/01/17/comentarios-sobre-o-ii-festival-internacional-de-tecnoxamanismo-na-aldeia-para-pataxo/

Fabi Borges report about the Festival

dsc07064-308(Ritual of the opening)


First of all I want with this text to thank the Pataxó people of Aldeia Pará for the incredible hospitality. By inviting us to do the festival in the Village, for making us feel so good in their homes, and sharing with us their culture, their musical memory, their language, their stories, their territory, their cuisine, their laughter, their meetings, their struggles for territory, the wisdom of their leaders. Also to the warriors , teachers, students, elders, youth and children of Aldeia Barra Velha – the Village Mother – for their support to the event. We feel honored. With a sense of belonging, in which we have created community, oand in which we have made “friends forever1.

I also want to thank the people who came to the Festival, who left their homes, their countries, their States, their Villages to spend seven days in the technoshamanistic immersion. We count about 14 countries, 7 Brazilian states and 10 indigenous villages. Although the number of participants from outside the Village (which was the perfect number) had not exceeded 100, there were people from all over the places. These people were brave, generous, curious and very sensitive and collaborative with the proposals of the Festival. There were people who had never come to Brazil and got scared when we explained the route, asking: To cross two rivers? Eucalyptus roads? Crossing two indigenous villages? But they still came and found their way to the Pará Village.

And I also want to especially thank the people who collaborated with the organization of the festival through crowdfunding, who paid their subscriptions, who helped us in the logistics of the (dis) organization of the festival, with ideas, purchase of t-shirts, sireography, content translation, video editing, with website, with paypal and bitcoin, with radio, baobaxia, dry toilets, agroforestry, kitchen, rented cars, workshops, fundraising parties, and all that. The work of these people was fundamental to the festival happening.

31518378682_f7458005ac_o(The opening of Healing Tent in the house of Akurinã and Rejane – Pataxó)


To talk about a happening is always difficult. So I start like that, like someone who does not want to appear passionate. To speak tenderly may be means to speak of strong memories. So here are some in random order: the mutirões. The joint effort to build the arena before starting the Festival, to build the Quijeme Cultural (cultural house), to finish the kitchen, to make the clay ovens or cleaning the camping site. Lots of Pataxós together making coconut straw roof, lifting the sticks, putting the tarps, opening the ditches, making the bathrooms, picking the plants in the clarty, the creepers to stick on the poles. Zelia fell on her butt in the mud. Everyone died laughing. Two things are remarkable among the Pataxó, to die of laughter and to speak and to listen slowly, without haste. Rodrigo Krull said something when he returned from the festival, which I found a synthesis: “wonderful to experience a people of peace, but always ready for war.” War is constituent of this people. Pataxó are a warrior people, as it says countless songs like this: “I was walking in the woods, why you had to call me! I am an Indian warrior, an Indian warrior from Orubá !! “But they do not live in the culture of war, they live in the culture of peace. Laughing, listening and speaking calmly and with care is a priority.

30854427863_0d0031c44d_o(Ritual of the night without electricity)

Stiring in the HD of Pataxó Memory

The festival stirred the HD of Pataxó memory said Tury, an indigenous Pataxó who lived some years in the favela of Maré in Rio de Janeiro, organizer of Ngo Mothers of Maré, who was a candidate for Cacica (leader) of Aldeia Barra Velha. She took third place. Voting was while we were there. She spoke of this during the sacred female encounters proposed by indihis (non-indigenous) festival participants, a gathering of women only. “Do you see what’s happening here? The Festival is stiring in the HD of the memory Pataxó “. And it was. Hospitallers as they are, the indigenous “pulled” as they say here in the extreme south of Brazil, where I write this text. They pulled themselves into the memory, the actions, the mutiroes, the songs, the kitchen, the fishery, to bring the best of themselves to the festival, and the best of themselves was also what was hidden in the memory. By the way, hospitality is something that goes from the other to you and from you to the other, isn’t it? At least this is what I learned from the Pataxos, that hospitality is something of a profound exchange of culture, in various strata, listening, speaking, presenting, eating and drinking well, not being judgemental and feeling good about the other’s presence, making they feel at home. To receive the other with a dignity that makes the other feel worthy, to give more than would be necessary and to keep the other free in your territory. Tury said the Festival was stiring up the HD of Pataxó memory when the elders began to sing songs, one after the other, as they had not been singing for a long time. It was memory returning to the surface of the tongue. That’s because they were comfortable with everything that was happening, and happy to share their culture with those who really want to knows it.

In fact, the language of the Pataxó – Patxôhã (warrior language) – of the Maxacali family of the macro-jê trunk, deserves a separate paragraph, since the language was almost forgotten during the years of contact with non-indigenous civilization (517 years at the time of this text), but through the efforts of school teachers, cultural agents and leaders it began to come back strongly, having the school as one of the points of reference. Some olds Pataxó have never stopped speaking the language, and the songs are also filled with Patxôhã, besides the close relatives, the maxacalis are a concrete platform of recovery of the language, since they never stopped talking, although they are in much more dangerous situation than the Pataxos. What I learned there, without depth research, is when the indigenous decided to put the drums into the rituals, the memory became even more alive, since the incorporations, the possessions, the visitation of the spiritual entities returned, and people who don’t dominate the tongue, in a state of trance speak the ancient language. In a “violent syncretism” as Rafael Frazão called it, with quilombola influences, catholic, evangelical, indigenous of various ethnicities in a most refined sacred profanity, which makes Pataxó a highly eclectic people, and brings in their musical styles a deep and exuberant collection.

(The ritual of Saint Benedict)

While we were at the Festival we had the Party of Saint Benedict with sambas, processions through the Village and also in the houses of the people or in the church. And the Party of São Brás made in the streets of Aldeia Barra Velha. The people singing samba spent time in the houses of the people to ask for a drink with this song: “Lady of the house, by our mother, give me a drink, which I will drink now. I do not go out, I do not go out, I do not leave here without drinking, I do not go out, I do not go out, I do not go out without taking one !! “And the housewives serve drinks to all guests. This happened for five days. The men play and the women dance in the middle of the wheel, without stopping … Which gives a very strong trance sensation. But there are women who play too.

In this schizo panorama that I am plotting here many stories appear, which in my head are confused between the seven days of festival with the pre-production and post-production thereof. For me it was all a great experience, which at some point filled with people and then gradually was emptying, but in no time it ceased to be the thing itself, with our hosts doing their best to us have a good time and we returning it as we could since in the hospitality aspect, they are really unbeatable.

Of the diverse memories that appear, comes the celebration of batuque in the house of the Fernau and Zélia Pataxó, touching points of caboclos, that happened post-festival. We were presented with two hours of drumming of the most powerful kind with a wealth of music from another world (literally since St. Martin and other caboclos were present). We had no idea how many people had stayed after the festival was over. Fernau and Zélia invited us to a dinner at their house and asked how many people remained, I said 14, but actually it was 27. Where were these people during the day? They were immersed in the Village, in the house of the natives, each one in his own trips with the different families. Some making flour, others in the river fishing by boat, others on the beach, others with children picking cassava, and so it was. It seemed that it did not end.

Some of us arrived in Aldeia Pará around 10th of November to help with the preparation of the festival that began on the 20th, so we would have 10 days to help with the efforts, the shopping, the structure of the Festival. But we arrived under rain and during the previous 10 days it did not stop raining. We have become literally a climate refugee in the Village. If it were not for the Pataxos’ help we would be defeated by the weather. Our tents flooded, our sodden decks, our muddy clothes, the kitchen we built at Mother Jabuticaba’s campground collapsed, the tarps broke with the wind. We could not make food. On the third and fourth day we were like a bunch of lost zombies hungry. Unavoidable at that moment to remember Viveiros de Castro and Deborah Danowski in their book Há Mundo Por Vir? (There is the World to Come?), when they say the natives are the great survivors of the end of the world, since their world has been destroyed for so long, and still they exist . Who are going to get sick with the climatic changes are the non-Indians accustomed to the comfort zone of the city. That’s how we felt, unable to cope with the weather, since we were not prepared enough. In the meantime the Pataxos helped us to compose everything, to strengthen the tarps, to clean the kitchen, to eat every day, to take a shower, and especially to sing lavishly sambas and songs of the awes (rituals) while the rain fell.

30823026774_b565bbe2e0_o(the day of the end of the festival, everybody planting toguether)

Jonatan Sola has been in the village since 2015 with agroforests in the field near the house of Cacique Ubiratan, and was the intermediary between the Village and the Festival along with other indigenous people like Akurinã, Ubiratan, Paty, Djalma and Cris (Crispina and Crispiniana) twin sisters who coordinate the association of the indigenous inhabitants of Aldeia Pará. During this year I went to the village a few times in the house of Akurinã and together we visited families, leaders, elders, school teachers, the workers, we held meetings in the indigenous houses and also in the central little church to participate in community meetings. We talked about the Festival to each family and group so they could tell their demands and we could talk about ours. In the meantime there were discussions, where some indigenous people expressed concerns about the festival, which could be very heavy for the community. They feared that it was a rave, that it had many drugs, and that the bad behavior of indihis (non-Indians) could alter the local youth and bother families. Although the Technoshamanism network has a very libertarian political stance on drugs, and treat drug addiction as a public health issue, not a police issue, in favor of drug decriminalization and legalization, we were committed to making it a very soft festival, in the most respectful way possible. The focus would be on the demands that we work together on: cooperate in the salvation of the springs with agroforestry, dry toilets to aid in composting, multimedia workshops, installation of the Baobáxia2 of the Mocambos network and installation of the internet, with web radio, and of course, some parties would be had, some Indigenous and some Indhis (not indigenous), but that would not turn the night. Then the people settled down and from that point, with the entire Pataxó community in agreement, the preparations for the Festival began. That is to say, they even started the plantations, since many people would arrive from outside and the food would be bought in the community itself, so they had to prepare the vegetable garden, the plantation of the cassava, the beans, the pumpkins, the watermelons, the pineapples, repair the boats, and so it was. Very little we buy from outside, like salt, sugar, rice and some particular ingredients. Besides that, everything we ate during the festival came from the local plantations.

31548721241_e4ac567de1_o(Pataxó cuisine – a big fish – robalo 12 kilos)

Continuing on the subject of food, something very funny happened. One day before the festival, we were in Barra Velha talking with school teachers and then, when we arrived at Aldeia Pará, the natives were waiting for us grouped together with a decided face. It gave me a cold in the belly _ By Tupã, what happened? The Pataxos women had decided that they would take care of the meals, because the participants of the festival could not leave there saying they ate indihi (not indigenous) food inside the Village. This was decided !! We had agreed at the previous meetings that food would be bought in the community, but different groups of festival participants would cook, precisely to not reproduce the colonized image of indigenous working for non-indigenous. But there was no way, the Pataxó women wanted to take care of the meals, which would all be based on the Pataxó cuisine. The indihis would be in the back assisting in the kitchen and washing the dirty dishes, and so it was. I do not remember having eaten so well in my whole life, crab, sea bass, oysters, mussels, stingray, puba flour, cauim, mango juice, and as far as I know the vegans and vegetarians were very well served with pumpkins, manioc, beans, salads, etc. The Pataxó cuisine was one of the highlights of the festival!! The money from the crowdfunding and inscriptions banked the circulation of this food economy among cooks, small farmers, fishermen of the sea and of the river, collectors of the mangroves, horts, etc.

After seeing the Zapatista festival3, which took place shortly after the Technoshamanism festival, and the number of wonderful lectures by streaming about science and humanity, the knowledge of the speakers, the level of the discussions, the engagement of the Zapatistas in the debates, the organization of the programming, we wondered if our had been too disorganized? If the themes were the same: science, technology, ethno-astronomy, space culture, quantum mechanics, free software and hardware, artificial intelligence, building free energy generators, indigenous peoples, indigenous medicine, cosmovisions, alchemy, science fiction, water sequestration, care of the planet Earth, anthropocene, etc., how can we not foster a more rigorous structure so that all these matters resonate more, and so be taken more seriously? Why do we choose not to put the workshops on time, one after the other, with time demarcated, previously announced on the site? I say this because some people were lost through the middle of the festival without knowing what was happening, not knowing how to get involved in the proceedings and still not quite understanding what were the mote of the meeting. On one of the days of the festival, when we took a break, we went among about five people to take a bath in the river square between Caraíva and Aldeia Barra Velha. There we talked about the fact that whereas there are events that are organized by the time of the schedule, there are others that are organized by the time of things. And though it was actually a little messy, it all happened in that other order, in the order of things between them. To put it better I would say that the time of an Indian Village is not measured by the time of the city or the academy.

During the festival it seemed that things were not working, but everything was happening. Things were measured between breakfast in the middle of the morning and lunch in the middle of the afternoon, between the rain and the sun, between before the arrival of the internet (in the middle of the festival) and after the internet, among the proposals of the indigenous peoples and not indigenous people. And in the meantime the groups formed among themselves to exchange knowledge with bees, agroforestry, seed exchange, multimedia workshops, rituals, handicraft workshops, baobaxia workshop, electronic circuit workshop, video production and editing, intranet, recording and editing music, making flour, making bathroom, essential oils, massage, meditation, help in Pataxó cuisine, sambas in church, circus, contemporary dance, yoga, Pataxós dances, batuques, sacred female, the visit to the Pataxós houses to talk, take care, understand more about baths, herbs, indigenous medicine, to have english classes or Patxôhã classes, among others.

oficina-de-baobaxia(workshop of Baobáxia)

It is worth talking about the arrival of the internet in the Village. We were waiting for the internet before the festival. But twice the man from the company that came to install it jammed the car because of the rains, so he said it would only come when the time came, it happened only in the middle of the festival, it prevented a series of workshops like the radio web function before that, or that we talked to the online audience, or responded to the demands of the incoming participants. When the internet arrived, we had to install the antenna, Paty, who had been coordinator for several years at the Pataxó Village in Arraial d’Ajuda (Aldeia Velha), and one of the person responsible for the creation of Quijeme Cultural in Aldeia Pará, tore off a pole with his own hands, happy he was with the arrival of the internet and soon put it on the side of Quijeme Cultural. It was a great party time. This was a Pataxó demand for the festival, and we were very happy when it happened. We performed feast, ritual, singing and the internet was blessed with all the strength of the pajelança and technoshamanism. In the first days the natives looked with strangeness for all that news, then they were all in the room asking about everything, putting music, learning baobáxia, doing English classes, editing video and some opening emails for the first time, since many use cell phones and participate assiduously in life online. The computers came from the Association of fishermen of Aldeia Barra Velha, and became an integral part of the Association of indigenous dwellers of Aldeia Pará. As a result, Quijeme Cultural never ceased to function, including the continuation of the installation of the Baobáxia, which returned after the end of the festival.

On Thursday, it would be the techno-dynamic ritual itself, where local cultures would join together with those from outside, and it would be a transcultural night with noise, indigenous pajelance, video-mapping, projections, drums, lights, theremin, fire, etc. In the early evening the electricity went out and only the fire remained. Around the fire was a profane-sacred ritual, the shadows of the dances on the walls, the drums, the indigenous songs, the performance of the orixás, the dance of contact and improvisation, the lanterns, the flashes of cell phones, with a glorious apogee of all around the campfire without stopping to dance around and make grunts. There the indigenous ritual was mixed with the not indigenous ones. It was sensual, beautiful, liberating. When we wondered why the electricity was gone on the night of the techno explosion, the answer we heard most, including the indihis, was: Tupã who knows!

It is interesting to say that “Tupã who knows” does not mean to say “God who knows” of traditional catholicism. It seems that Tupã works more as an attractor that promotes the synchronicity between things, a movement of time, than a God represented by the omnipotent, omniscient, omnipresent creator. There is no control over agents that determine a definitive destiny, a control that operates the relation between things, but a line that connects these things to each other, that time knows, or that makes sense in time. This gives a smooth interpretation of events. One of the atheist participants joked: “I will become a monotheist again, I am enjoying this Tupã so much.” But he knew it was not monotheism. And despite the almost abusive influence of the Catholic church and more recently of the evangelical church in the Pataxó tradition, syncretism saves everything. Everything becomes a great aggregate of cultures in that hybridization apparatus.

One of the most respected elders in the community – the witch, wise Mother Owl, arrived only in the last days of the festival, the reason being that she was in Brasilia because of the eviction of the Pataxó community from the Aratikum Village (Cabrália / Bahia). A group of leaders from various Pataxós villages was organized to claim the return of the Indians to that land. In one of the interviews she gave at the festival she said she had a moment in the meeting in the Ministry (which one we did not know ) she incorporated. People thought she needed to go to the hospital and they took her, she said: I do not need medicine, I do medicine!” Politics understands nothing about possession. Soon in the other meeting of the Ministry she told the Minister that: “who is afraid of shit hair don’t eat leather”.

It was several days of conversations and claims of the Pataxó against this eviction in Cabralia (the place where the Germany national football team went to dance with the Pataxós). As we were half isolated in Aldeia Pará due to the rains prior to the festival, we could not go to Aratikum (about 300 km from Aldeia Pará) as we wanted, so the news we had was from the natives who arrived from Brasilia and passed through Aratikum and went to the festival, as Mother Owl or through whatsapp. Up to the time of this text it is not yet known what the result of these claims4.

Speaking of claims, it is worth putting here that there have also been criticisms to the festival. All these issues are relevant to make us think about our upcoming meetings and broaden the spectrum of our actions. Here I raise one of the most impotant ones, which is the question of tourism, which was promoted several times in the discussions of the festival, the radio and the experiences within the Village. This demand was brought by the indigenous.

Many Pataxós Villages of the Terra do Descobrimento (Land of Discovery) became tourist spots, most of which were introduced by business owners and in some places by the natives themselves, who took advantage of the fact that they inhabited a tourist region to increase their possibilities of work, bringing tourists into the villages. The Jaqueira Reserve in Porto Seguro is an example of this. Its economy is based almost entirely on tourism and the sale of indigenous products, even if they suffer criticism from other Villages about the usurpation and exhaustion that this tourism promotes. Since in the case of Jaqueira it is made from agreements and negotiations with commercial tourism companies, this is equivalent to saying that the indigenous work all day to receive innumerable vans and buses crowded with tourists, and with that, it reduces their internal time to live their own culture. This is also a reality in the Villages close to Caraíva and Corumbau. In the case of Aldeia Pará tourism is still not overpowering, and has been gradually arriving, brought by groups of indigenous who work with commercial tourism in the Aldeia Barra Velha, which take tourists to visit the Villages of the region. It is also very common for groups of dances, songs and Pataxó culture to be invited to perform at hotels, restaurants or private parties. It is a way for them to make some money and present their culture.

In the meetings prior to the festival, it was requested that there be some discussions about tourism so that the natives could deepen this idea and take ownership of that market instead of being appropriated by it, as is in fact happening. Then there were some discussions and experiences between indigenous and not ndigenous people at the festival and some debates on ethno-tourism and community tourism, and how to make it a way to strengthen indigenous culture and not the other way around, that is, cultural fragmentation to transform the area into space Tourism, as is done in nearby towns. These were some of the most important debates of the Festival that had the participation of many members of the community, led mainly by the Association of Indigenous Residents of Aldeia Pará such as Pajé Djalma and Crispina and Crispiniana Pataxó and by indihis such as Leandro Precioso and Sina. Although the subject is controversial, the idea that there can be a community tourism that meets the tourist demands but serves in the same time for internal cultural strengthening of the community, was very welcome and fed several conversations.

31664559695_0a3f41327d_o(video projection at night)

One of the most compelling criticisms of the tourism issue came from one of the participants of the festival, the Spanish Laura Prana, who has experiences with African communities, who has positioned herself as “radically against tourism”, because according to her the arrival of tourism represents the end of communities and their ways of life. She said that the more tourism is avoided, the more traditional communities can survive being who they are, since tourism is the mark of savage capitalism, which encompasses everything and measures everything with the same rule, unable to delve into the uniqueness of a culture. Some years ago I had this experience in Africa, Ethiopia. I made tourism mediated by a perverse tourist system that fills the vans and bus into the villages and abruptly interrupt the community flow, placing currency as the only mediation in relations between natives and tourists, and forges an honorable indigenous culture when in fact it is demilitarized, disempowered, emptiness. This is the typical tourism that Aldeia Pará itself wants to avoid, but that happens more and more in the Brazilian and South American Villages. How to make a tourism whose basis is not this unscrupulous usurpation of the culture of the other? At the same time it allows the capital to circulate among the Villages?, for obvious reasons: Indigenous population growth, increasing misery, loss of territory, the arrival of monocultures and cutting cattle around the reserves, the devastation of indigenous areas, the pollution of rivers by rural entrepreneurs with pesticides or water diversion, food shortages or lack of governmental investment for planting.

Although we agree tourism is a disgrace and able to dismantle a way of life, it is important to understand that from the point of view of the natives it is presented as one of the forms of workability. If it is not tourism, the indigenous will have to do other jobs, cut sugar cane, rent land for agribusiness, sell handicrafts, work in inns, cut eucalyptus trees for paper companies, etc. Putting this into discussion is important to signal the outlets, the alternatives, the possibilities of dealing with tourism without succumbing on it. How to do this was the question during this discussions in the festival by both indigenous and idihis. There was criticism of the role of tourist who go to places not for deeper exchanges but for make selfies. There is no easy conclusion to this conversation. But tourism in the indigenous Villages is already a reality.


The geodesic of voodohop has already become a structural part of the technoshamanism festivals. When the voodohop girls arrived and began to assemble the geodesic, indigenous and indihis went to help and prepared a great party for that night. From what I remember it was more or less like that, the girls from the voodohop began to put an ambient sound, the Cacique arrived with a cd asking to play forró, the young indigenous asked for electronic music, the Akurinã said that the party had to be trance , the Pajé asked to take out that repetitive sound, and I stayed in the back claiming that only men was playing, the girls had not been able to make the sound. According to Pablo Vieira there were so many different requests that it became a mess, even so it was the great night of the indigenous youth, they danced a lot and as far as I know, the party had approval of all community. And as a combined it did not lasted all night, but it started very early, as soon as the sun was gone. It was a night of lots of music, party, dance with an absolute mix of musical styles (syncretism as you like, Aldeia Pará!).

30854487333_ff37230d1b_o(The night of trance in the healing tent in the house of Akurinã and Rejane (Pataxó)

On one of the first nights there was also an electronic party, this time more trance, in the healing tent in the house of Akurinã and Rejane. They prepared the space with Caio Vieira (indigenous) and some more indihis, which was beautiful, full of candles and cangas creating various environments in the forest for people to talk, get well and also dance. It was very enjoyable that night, and as far as I know, the whole community liked it, leaders, elders, young people and children were there and felt a well being there. It was an experiment of how a party can be for everyone to feel good and to communicate. It was not proposed by the festival, but by the indigenous of the healing tent, who enjoy trance and usually attend some trance festivals, among them Parallel World, Soul Vision, among others.

As is usual in meetings of technoshamanism, many people met, fell in love, moved, cried, smiled, transformed, made new friends and suffered with farewells.

Speaking about farewells… One of the most emotional moments was the official farewell of the festival. On the afternoon of the 27th, one day before the end of the festival, the natives performed a farewell ritual in the arena. Soon we continued singing behind them until behind the little church, we took all the seedlings of plants and went straight to the agroforest, there everybody planted the seedlings. Almost 200 people planting tree seedlings. Soon the Cacique Ubiratan asked that we meet in the areal next to Cultural Quijeme that we would make a farewell. I thought it would be a short, formal farewell, half-hour thing. But it lasted almost seven hours. Everybody said it. All the indigenous, the cooks, the young men, the women, the warriors, the bar owners, the festival participants, the university students, the technicians, everyone who wanted to speak spoke and there was a lot of sobbing, hugs, a lot of emotion. Those seven hours passed quickly, with a party of forró at the end, and the presentation of the video filmed in the Village.

31292722740_10ec5fc77c_o(The capoeira de rede by students of the Aldeia Barra Velha)

We only managed to upload the web radio on the internet after the end of the festival because it was heavy and had a lot of people connecting. Although we recorded almost everything, we did the radio debates during the festival, at least it was not online. Pablo Vieira was a great animator of the radio and narrated games, rituals and promoted discussions. Pedro Perrachia who created the radio platform had to go to Caraíva to upload the radio, because the internet in Aldeia still did not work. When the radio was put on the air, we sent from there from Caraíva the link and people already began to listen to the first audios uploaded. When we got to the village it was a big party. Everyone talking together and making human pyramid. From there the Pajé, Cacique and Macumbeiro surprisingly brought their musical instruments and began to sing the songs Pataxó in diverse styles. We raged a lot, we did not stop dancing and it was a long night, everyone celebrating.

This is not an analytical or conceptual text, it is only comments on the festival, it is unpretentious and very emotional. I share the small and great memories, and I am not talking about much that happened, a lot of loved ones, a lot of new friendships, a network of collaboration and affection. But the lesson I have taken from all this experience is that it is very worthwhile to make immersive encounters in this degree of cultural exchange, of personal and collective transformation, and of indigenism. Some projects will continue to happen in the Village. For many the connections were made during the festival and some people have already returned to the Village to continue works. We remain connected with the indigenous Pataxó through social network, radio, baobaxia and cellular networks.


Photos: https://www.flickr.com/photos/22405820@N08/albums/72157673936765924 

Radio: http://radioaratu.eco.br/

Audios: https://soundcloud.com/user-128339363/pataxos-caos-magia

Site: https://tecnoxamanismo.wordpress.com


1In the last day Anaru (indigenous Pataxó) sang the song “Friends for Ever” in a very emotional way.

3L@s Zapatistas y las ConCIENCIAS por la Humanidad – 30 de diciembre de 2016 Cideci / Universidad de la tierra Chiapas – Mexico ttp://seminarioscideci.org/dia-5-conciencias-por-la-humanidad/

Comentários sobre o II Festival Internacional de Tecnoxamanismo na Aldeia Pará Pataxó.

Por Fabiane M. Borges

Fotos – Rafael Frazão

English Version – https://tecnoxamanismo.wordpress.com/2017/01/23/comments-on-the-ii-international-festival-of-technoshamanism-in-the-aldeia-para-pataxo-village/

dsc07064-308(Awê (ritual) de abertura do Festival)


Primeiro de tudo quero com esse texto agradecer o povo Pataxó da Aldeia Pará pela incrível hospitalidade. Por nos convidar para fazer o festival na Aldeia, nos fazer sentir tão bem em suas casas, por compartilhar com a gente sua cultura, sua memória musical, sua língua, suas histórias, seu território, sua culinária, suas gargalhadas, suas reuniões, suas lutas por território, a sabedoria de suas lideranças. Também aos guerreiros e guerreiras, professores e professoras, estudantes, anciões e anciãs, jovens e crianças da Aldeia Barra Velha – a Aldeia Mãe – pelo apoio ao evento. Nos sentimos honrados. Com uma sensação de pertencimento, de que criamos comunidade, de que fizemos “amigos para sempre1”.

Também quero agradecer as pessoas que vieram para o Festival, que partiram das suas casas, seus países, seus Estados, suas Aldeias para estarem sete dias na imersão tecnoxamânica. Contamos cerca de 14 países, 7 Estados brasileiros e 10 Aldeias indígenas. Apesar de não ter passado de 100 pessoas o número de participantes de fora da Aldeia (que foi o número perfeito), tinha gente de todo o canto. Essas pessoas foram corajosas, generosas, curiosas e muito sensíveis e colaborativas com as propostas do Festival. Tinha gente que nunca tinha vindo ao Brasil e se assustou quando explicamos o percurso, perguntando: Atravessar dois rios? Estradas de eucalípto? Atravessar duas Aldeias indígenas? Mas mesmo assim vieram e encontraram seu caminho até a Aldeia Pará.

E também quero agradecer especialmente as pessoas que colaboraram com a organização do festival através do crowdfunding, da vaquinha, que pagaram suas inscrições, que nos ajudaram na logística da (des) organização do festival, com ideias, emails de divulgação, cartas convite, venda e compra de camisetas, siregrafia, tradução de conteúdos, edição de vídeo, com o site, com o paypal e bitcoin, com a rádio, a baobáxia, os banheiros secos, a agrofloresta, a cozinha, os carros alugados, as oficinas, as festas para arrecadação de fundos, e tudo isso. O trabalho dessas pessoas foi fundamental para que o festival acontecesse.

31518378682_f7458005ac_o (Na abertura da Tenda de Cura da Casa de Akurinã e Regina)

Contando do festival

Sempre difícil falar sobre um acontecimento. Então começo assim, como quem não quer parecer passional. Falar com ternura talvez seja falar das lembranças fortes. Então aqui elenco algumas em ordem aleatória:

Os mutirões. O mutirão para construir a arena antes de começar o Festival, para construir a casa de barro do Quijeme Cultural, para terminar a cozinha, para fazer os fornos de barro ou a limpeza do camping. Monte de Pataxós juntos fazendo teto de palha de coqueiro, erguendo os paus à pique, colocando as lonas, abrindo as valas, fazendo os banheiros, colhendo as plantas no lamaceiro, as trepadeiras para grudar nos postes. A Zélia caiu de bunda na lama. Todo mundo morreu de rir. Duas coisas são marcantes entre os pataxós, morrer de rir e falar e ouvir devagar, sem pressa. O Rodrigo Krull falou uma coisa ao voltar do festival que achei uma síntese: “maravilhosa a experiência com um povo de paz, mas que está sempre pronto para a guerra”. A guerra é constituinte desse povo. Pataxó é povo guerreiro, como diz inúmeras músicas como essa: “Eu tava andando na mata, para que mandou me chamar! Eu sou um índio guerreiro, um índio guerreiro de Orubá!!” Mas não vivem na cultura da guerra, vivem na cultura da paz. Rir, ouvir e falar com calma e atenção é prioridade.

Mexendo no HD da Memória Pataxó

30854427863_0d0031c44d_o(Festa em volta da fogueira no dia que acabou a luz)

O  festival mexeu no HD da memória Pataxó falou Tury, indígena pataxó que morava na favela da Maré no Rio de Janeiro, organizadora da Ong Mães da Maré, que foi candidata a Cacica da Aldeia Barra Velha. Tirou o terceiro lugar. A votação foi enquanto estávamos lá. Ela falou isso durante os encontros do sagrado feminino propostos por indihis (não indígenas) participantes do festival, um encontro só de mulheres. “Voces viram o que está acontecendo aqui? O Festival está mechendo no HD da memória Pataxó”. E estava.

Hospitaleiros como são, os indígenas “se puxaram” como se diz aqui no extremo sul do Brasil, de onde escrevo esse texto. Se puxaram na memória, nas ações, nos mutirões, nas canções, na cozinha, na pescaria, para trazer o melhor de si para o Festival, e o melhor de si era também o que estava recôndito na memória. Aliás, hospitalidade é algo que vai do outro para si e de si para o outro, não? Pelo menos foi isso que aprendi com os Pataxós, que hospitalidade é algo de uma profunda troca de cultura, em vários estratos, da escuta, da fala, das apresentações, do comer e beber bem, do não julgar a partir da sua lateralidade e de sentir-se bem com a presença do outro, fazendo-o sentir-se em casa. De receber o outro com uma dignidade que faz o outro sentir-se digno, de dar mais do que seria preciso e de manter o outro livre dentro do seu território.

Tury falou que o Festival estava mexendo no HD dos Pataxós quando as anciãs começaram a cantar canções de roda, uma atrás da outra, como a muito tempo não cantavam. Era a memória voltando à tona da língua. Isso porque estavam a vontade com tudo que estava acontecendo, e felizes por partilharem sua cultura com quem realmente deseja conhecê-la.

Aliás a língua dos Pataxós – Patxôhã (linguagem de guerreiro) da familia maxacali do tronco macro-jê, merece um parágrafo a parte, já que a língua foi quase esquecida devido os anos de contato com a civilização não indígena (517 anos na altura desse texto), mas que num esforço entre professores da escola, agentes culturais e lideranças começou a voltar com força, tendo a escola como um dos pontos de referência. Alguns anciões Pataxós nunca pararam de falar a língua, e as músicas também são recheadas de Patxôhã, além dos parentes próximos, os maxacalis, serem uma plataforma concreta de recuperação da língua, já que nunca pararam de falar, apesar de estarem em situação bem mais delicada que os Pataxós. O que fiquei sabendo por lá, sem grande profundidade de pesquisa é que quando os indígenas resolveram colocar os tambores nos rituais, a memória ficou ainda mais viva, pois voltaram as incorporações, as possessões, a visita das entidades espirituais, e ali pessoas que nem dominam a língua, em estado de transe falam a língua antiga. Num “sincretismo violento” como apelidou Rafael Frazão, com influências quilombolas, católicas, evangélicas, indígenas de várias etnias num sagrado-profano refinadíssimo, o que torna os pataxós um povo altamente eclético, que traz nos estilos musicais um acervo profundo e exuberante.

30854433463_043a566348_o(Festa de São Benedito)

Enquanto estávamos no Festival tivemos Festa de São Benedito com sambas, procissões pela Aldeia e também nas casas das pessoas ou na igreja. E a Festa de São Brás feita nas ruas da Aldeia Barra Velha. O povo cantando samba passava nas casas das pessoas para pedir bebida com essa música: “Senhora dona da casa, por Nossa Senhora, me dá uma bebida, que eu vou beber agora. Eu não saio, eu não saio, eu não saio daqui sem beber, eu não saio, eu não saio, eu não saio sem tomar uma!!” E as donas da casa servem bebida a todos convivas. Isso dura cinco dias. Os homens tocam e as mulheres dançam no meio da roda, sem parar… O que dá uma sensação de transe muito forte. Mas tem mulheres que tocam também.

Nesse panorama esquizo que estou traçando aqui vai aparecendo muitas histórias, que na minha cabeça se confundem entre os sete dias de festival com a pré-produção e pós-produção do mesmo. Para mim foi tudo uma grande experiência, que em algum ponto encheu de gente e depois aos poucos foi esvaziando, mas em nenhum momento deixou de ser a coisa em si, com nossos anfitriões dando o máximo de si para que tivéssemos uma boa estadia e nós retribuindo como podíamos já que no quesito hospitalidade, eles são mesmo imbatíveis. Das diversas recordações que surgem, vem a festa de batuque na casa do Fernau e Zélia Pataxó, tocando pontos de caboclos, que aconteceu pós-festival. Fomos presenteados com duas horas de batuque dos mais potentes com uma riqueza musical de outro mundo (literalmente já que São Martin e outros caboclos estavam presentes). A gente já não tinha ideia de quantas pessoas tinham ficado depois do festival terminar. Fernau e Zélia convidaram para uma janta na casa deles e perguntaram quantas pessoas restaram, eu falei 14, mas apareceram 27. Ou seja, onde estavam essas pessoas durante o dia? Estavam imersas na Aldeia, na casa dos indígenas, cada um nas suas próprias viagens com as diferentes famílias. Uns fazendo farinha, outros no rio pescando de canoa, outros na praia, outros com as crianças colhendo mandioca, e assim foi. Parecia que não acabava.

Alguns de nós chegaram na Aldeia Pará  por volta do dia 10 de novembro para ajudar na preparação do festival que começava dia 20, então teríamos 10 dias para ajudar nos mutirões, nas compras, na estrutura do Festival. Mas chegamos a baixo de chuva e durante os 10 dias anteriores não parava de chover. Nos tornamos literalmente uns refugiados climáticos dentro da Aldeia. Se não fosse a ajuda dos Pataxós seríamos derrotados pelo clima. Nossas barracas inundaram, nossas cobertas encharcadas, nossas roupas cheias de barro, a cozinha que construímos no camping da Mãe Jabuticaba desmoronou, as lonas romperam com o vento, não conseguíamos fazer comida. No terceiro e quarto dia já parecíamos um bando de zumbis perdidos loucos de fome. Inevitável nesse momento lembrar de Viveiros de Castro e Deborah Danowski no seu livro Há Mundo Por Vir?, quando falam que os indígenas são os grandes sobreviventes do fim do mundo, já que seu mundo vem sendo destruído a tanto tempo, e mesmo assim continuam existindo. Que quem vai se dar mal com os câmbios climáticos são os não-índios acostumados com a zona de conforto da cidade. Assim é que nos sentíamos, incapazes de lidar com o clima, já que não estávamos preparados o suficiente. Nesse meio tempo os Pataxós nos ajudaram a recompor tudo, fortalecer as lonas, arrumar a cozinha, a comer todos os dias, tomar banho, e principalmente, a cantar descontraidamente os sambas e músicas dos awês enquanto a chuva caía.

30823026774_b565bbe2e0_o(Ritual final com todos plantando juntos na agrofloresta)

Jonatan Sola já estava na Aldeia desde 2015 com agrofloresta no campo próximo à casa do Cacique Ubiratan, e era o intermediário entre a Aldeia e o Festival junto com outros indígenas como Akurinã, Ubiratan, Paty, Djalma e as Cris (Crispina e Crispiniana), irmãs gêmeas que coordenam a associação dos moradores indígenas da Aldeia Pará. Durante esse ano estive algumas vezes na Aldeia, na casa de Akurinã e juntos visitamos as famílias, as lideranças, as anciãs e anciões, os professores e professoras da escola, os jovens, os trabalhadores e trabalhadoras, fizemos reuniões nos quijemes (casas) indígenas e também na igrejinha central para participar dos encontros da comunidade. Falamos do Festival para cada familia e grupo para que dissessem suas demandas e pudéssemos falar das nossas. Nesse meio tempo houveram discussões, onde alguns indígenas mostraram preocupações em relação ao Festival, que poderia ser muito pesado para a comunidade. Temiam que fosse uma rave, que tivesse muitas drogas, e que o mal comportamento dos indihis (não índios) pudesse alterar a juventude local e incomodar as famílias. Apesar da rede do Tecnoxamanismo ter uma posição política em relação às drogas bem libertária, e tratar a drogadição como questão de saúde pública e não de polícia, e se colocar a favor da descriminalização e legalização das drogas, nos comprometemos de fazer um festival suave, da forma mais respeitosa possível e que o foco seria nas demandas que combinamos: cooperar na salvação das nascentes com agrofloresta, os banheiros secos para ajudar na compostagem, as oficinas de multimídia, a instalação da Baobáxia da rede Mocambos e a instalação da internet, com rádio web, e claro, algumas festas seriam feitas, umas indígenas e outras indihis, mas que não virariam a noite. Então as pessoas se tranquilizaram e apartir desse ponto, com toda a comunidade Pataxó de acordo, começaram os preparativos para o Festival. Isso quer dizer que começaram inclusive as plantações, já que chegariam muitas pessoas de fora e a comida seria toda comprada na própria comunidade, então tinham que preparar a horta, a plantação da mandioca, do feijão, das abóboras, das melancias, dos abacaxis, consertar os barcos, e assim foi. Muito pouca coisa compramos de fora, como sal, açúcar, arroz e alguns ingredientes particulares. De resto, tudo que comemos durante o Festival veio das plantações locais.

31548721241_e4ac567de1_o(Comilança do robalo de 12 kilos – culinária Pataxó)

Falando em comida aconteceu uma coisa engraçada. Um dia antes do festival, estávamos na Barra Velha articulando com professores da escola e quando chegamos na Aldeia Pará, os indígenas estavam nos esperando agrupados com cara de decididos. Me deu um frio na barriga _ Por Tupã, o que aconteceu? As mulheres Pataxós tinham decidido que quem cuidaria das refeições eram elas, porque os participantes do festival não poderiam sair de lá falando que comeram comida de indihis dentro da Aldeia. E que isso estava decidido!! Nós tinhamos combinado nas reuniões anteriores que a comida seria comprada na comunidade, mas que grupos diferentes de participantes do festival cozinhariam, exatamente para não reproduzir a nefasta imagem de indígenas trabalhando para não indígenas. Mas não teve jeito, as mulheres Pataxós quizeram cuidar das refeições, que seria toda baseada na culinária Pataxó. Os indihis ficariam na retaguarda ajudando na cozinha e na lavagem da louça suja, e assim foi. Não lembro de ter comido tão bem em toda minha vida, caranguejo, robalo, ostras, lambreta, arraia, farinha de puba, cauim, suco de mangaba, e até onde eu sei os vegans e vegetarianos foram muito bem servidos com abóboras, mandioca, feijão, saladas, etc. A culinária Pataxó foi um dos pontos altos do Festival!! O dinheiro do crownfunding e das inscrições bancou a circulação dessa economia alimentícia entre cozinheiras, pequenos agricultores, pescadores do mar e do rio, coletores dos manguezais. horteiros, etc.

Vendo o festival Zapatista1, que aconteceu logo depois do festival de Tecnoxamanismo, e a quantidade de palestras maravilhosas por streaming sobre ciência e humanidade, o conhecimento dos palestrantes, o nível das discussões, o engajamento dos Zapatistas nos debates, a organização da programação, fiquei me perguntando se o nosso não teria sido por demais desorganizado? Se os temas foram os mesmos, ou seja, ciência, tecnologia, etno-astronomia, cultura espacial, mecânica quântica, software e hardware livre, inteligência artificial, construção de geradores de energia livre, povos originários, medicina indígena, cosmovisões, alquimia, ficção científica, sequestro da água, cuidado do planeta Terra, antropoceno, etc, como não pensamos em favorecer uma estrutura mais rigorosa para que todos esses assuntos tivessem mais ressonância, e por isso fosse levado mais a sério? Porque optamos por não colocar as oficinas em horários certos, uma atrás da outra, com tempo demarcado, anunciadas previamente no site? Digo isso porque várias pessoas andavam perdidas pelo meio do festival sem saber o que estava acontecendo, sem saber direito como se inserir nos processos e ainda sem entender direito quais eram os motes do encontro. Num dos dias do festival, quando deu uma folga, fomos entre umas cinco pessoas tomar um banho na prainha de rio entre Caraíva e Aldeia Barra Velha. Ali falamos mais ou menos assim, que tem eventos que são organizado pelo tempo do cronograma, tem outros que são organizados pelo tempo das coisas. E apesar de ter sido de fato meio bagunçado, tudo aconteceu nessa outra ordem, na ordem das coisas entre si.

Para falar melhor disso eu diria assim, que o tempo de uma Aldeia indígena não é medido pelo tempo da cidade ou da academia. Durante o festival parecia que as coisas não estavam funcionando, mas estava tudo acontecendo. As coisas eram medidas entre o café da manhã no meio da manhã e o almoço no meio da tarde, entre a chuva e o sol, entre o antes da chegada da internet (no meio do festival) e depois da internet, entre as propostas dos indígenas e as propostas dos indihis. E enquanto isso os grupos se formavam entre si para fazerem as trocas de conhecimento seja com abelhas, agrofloresta, troca de sementes, oficinas de multimídia, rituais, oficinas de artesanato, oficina de baobáxia, oficina de circuito eletrônico, produção e edição de vídeo, intranet, gravação e edição de música, de fazer farinha, de fazer banheiro, de óleos essenciais, de massagens, meditação, ajudar na cozinha Pataxó, sambas na igreja, circo, dança contemporânea, yoga, danças Pataxós, batuques, sagrado feminino, de visitar as casas Pataxós para conversar, tomar cauim, entender mais sobre banhos, ervas, medicina indígena, aulas de inglês, entre outros.

30823032344_b4216b80ec_o(Oficina de Baobáxia no Quijeme Cultural)


Vale a pena falar da chegada da internet na Aldeia. Estávamos esperando a internet para antes do festival. Mas por duas vezes o homem da firma que vinha instalá-la atolou o carro devido as chuvas, de modo que disse que só viria quando o tempo firmasse, isso aconteceu só na metade do festival, e impediu que uma série de oficinas como a rádio web funcionasse antes disso, ou que falássemos com o público online, ou respondesse demandas dos participantes que estavam chegando. Quando a internet chegou tinha que instalar a antena, o Paty que foi coordenador durante anos do ponto de cultura da Aldeia Velha Pataxó em Arraial d’Ajuda, e um dos responsáveis pela criação do Quijeme Cultural da Aldeia Pará, arrancou um poste sozinho com as próprias mãos, de feliz que estava com a chegada da internet e logo o colocou no lado do Quijeme Cultural. Foi um momento de grande festa. Essa era uma demanda Pataxó para o Festival, e ficamos muito felizes quando aconteceu. Fizemos festa, ritual, cantorias e a internet foi abençoada com toda a força da pajelância pataxó e tecnoxamânica. Nos primeiros dias os indígenas olhavam com estranheza para toda aquela novidade, em seguida já estavam todos na sala perguntando sobre tudo, colocando música, aprendendo baobáxia, fazendo aulas de inglês, editando vídeo e alguns abrindo emails pela primeira vez, já que muitos usam celular e participam assiduamente da vida online. Os computadores vieram da Associação dos pescadores da Aldeia Barra Velha, e se tornaram parte integrante da Associação dos moradores indígenas da Aldeia Pará. Apartir disso o Quijeme Cultural não parou mais de funcionar, inclusive com a continuação da instalação do Baobáxia, que voltou após o término do Festival.

Na quinta feira seria o ritual tecnoxamânico propriamente dito, onde se juntariam as culturas locais com as de fora, e se faria um noite transcultural com ruído, noise, pajelância indígena, video-mapping, projeções, tambores, luzes, teremin, fogo, etc. No começo da noite faltou luz e só sobrou o fogo. Na volta da fogueira houve um ritual profano-sagrado, as sombras das danças nas paredes, os tambores, os cantos indígenas, a performance dos orixás, a dança de contato e improvisação, as lanternas, os flashs dos celulares, com um apogeu glorioso de todos na volta da fogueira sem parar de dançar em roda e emitir grunhidos. Ali se misturou o ritual indígena e não indígena. Foi sensual, belíssimo, libertador. Ao nos perguntarmos do porque faltou luz logo na noite da explosão tecno, a resposta que mais ouvimos, inclusive dos indihis foi: Tupã que sabe!

Interessante dizer que “Tupã que sabe” não equivale a dizer “Deus que sabe” do catolicismo tradicional. Parece que Tupã funciona mais como um atrator que promove a sincronicidade entre as coisas, um movimento do tempo, do que um Deus representado pelo criador onipotente, onisciente, onipresente. Não existe um controle sobre os agentes que determina um destino certeiro, um controle que operacionaliza a relação entre as coisas, mas uma linha que liga essas coisas entre si, que o tempo sabe, ou que faz sentido no tempo. Isso dá uma suavidade na interpretação dos acontecimentos. Um dos participantes ateus brincava: “virei monoteísta de novo, estou gostando demais desse Tupã”. Mas ele sabia que não se tratava de monoteísmo. E apesar da influência quase abusiva da igreja católica e mais recentemente da igreja evangélica na tradição Pataxó, o sincretismo salva tudo, tudo vira um grande agregado de culturas naquela aparelhagem de hibridização.

Uma das anciãs mais respeitadas da comunidade – a bruxa, pajé, sábia Mãe Coruja, chegou só nos últimos dias do festival, o motivo é que estava em Brasília por conta do despejo da comunidade Pataxó da Aldeia Aratikum (Cabrália/Bahia). Foi organizado um grupo de lideranças de várias aldeias Pataxós para reivindicar o retorno dos indígenas para aquela terra. Em uma das entrevistas que ela deu no festival ela disse que teve um momento na reunião no Ministério (que não soubemos qual foi) que ela incorporou, as pessoas pensaram que ela estava precisando ir para o hospital e a levaram, lá ela disse: “eu não preciso de remédio, eu faço remédio”! A política não entende nada possessão. Logo na outra reunião do Ministério ela falou para o Ministro que: “quem tem medo de cagar pelo não come couro”. Foram vários dias de conversas e reivindicações dos Pataxós contra esse despejo em Cabrália. Como ficamos meio ilhados na Aldeia Pará devido as chuvas anteriores ao festival, não conseguimos ir até Aratikum (cerca de 300 km da Aldeia Pará) como queríamos, então as notícias que tínhamos eram dos indígenas que chegaram de Brasilia e passaram por Aratikum e foram para o festival, como Mãe Coruja ou através do whatssap. Até a altura desse texto não se sabe ainda qual o resultado dessas reivindicações2.

Falando em reivindicações, vale colocar aqui que também houveram críticas ao festival. Todas essas questões são relevantes para nos fazer pensar nos próximos encontros e ampliar o espectro das nossas ações. Aqui levanto uma das que considero mais impotantes, que é a questão do turismo, que foi promovida várias vezes nas discussões do festival, na rádio e nas experiências dentro da Aldeia. Essa demanda foi trazida pelos indígenas.

Muitas Aldeias Pataxós da “Terra do Descobrimento” se tornaram pontos turísticos, na maioria delas isso foi introduzido por donos de empresas e em alguns locais pelos próprios indígenas, que aproveitam o fato de habitarem uma região turística para aumentar suas possibilidades de trabalho, trazendo turistas para dentro das Aldeias. A Reserva da Jaqueira em Porto Seguro é um exemplo disso, sua economia baseia-se quase que inteiramente no turismo e na venda de produtos indígenas, mesmo que sofram críticas de outras Aldeias sobre a usurpação e esgotamento que esse turismo promove, já que no caso da Jaqueira é feito a partir de acordos e negociaçẽos com empresas de turismo comercial, isso equivale a dizer que os índios trabalham o dia inteiro para receber inúmeras vans e ônibus lotadas de turistas, e com isso diminui seu tempo interno de viver a própria cultura. Isso também é uma realidade nas Aldeias próximas a Caraíva e Corumbau. No caso da Aldeia Pará o turismo ainda não é avassalador, e tem chegado aos poucos, trazidos por grupos de indígenas que trabalham com turismo comercial na Aldeia Barra Velha, que levam turistas para visitar as Aldeias da Região. Também é bem comum que grupos de danças, cantos e cultura Pataxó sejam convidados para se apresentar nos hotéis, nos restaurantes ou em festas particulares. É uma forma deles fazerem alguma grana e apresentar sua cultura.

Nas reuniões anteriores ao festival foi pedido que houvesse algumas discussões sobre turismo para que os indígenas pudessem aprofundar essa ideia e se apropriar desse mercado ao invés de serem apropriados por esse, como de fato está acontecendo. Então foram feitas algumas discussões e experiências entre indígenas e indihis no festival e alguns debates sobre etnoturismo e turismo comunitário, e como fazer disso uma forma de fortalecer a cultura indígena e não o contrário, ou seja, a fragmentação cultural para transformar a área em espaço turístico comum, como é feito nas cidades próximas. Esses foram uns dos debates mais importantes do festival que teve a participação de muitos membros da comunidade, conduzidos principalmente pela Associação dos indígenas moradores da Aldeia Pará como Pajé Djalma e Crispina e Crispiniana Pataxó e por indihis como Leandro Precioso e Sina. Apesar do assunto ser polêmico, a ideia de que pode haver um turismo comunitário que atenda as demandas turísticas mas que sirva para fortalecimento cultural interno da comunidade, foi muito bem vinda e alimentou várias conversas.

31664559695_0a3f41327d_o(Comunidade assistindo os rituais do dia)

Uma das críticas mais contundentes à questão do turismo veio de uma das participantes do festival, a espanhola Laura Prana, que tem experiências com comunidades africanas, que se posicionou como “radicalmente contra o turismo”, pois segundo ela a chegada do turismo representa o fim das comunidades e seus modos de vida. Ela falou que quanto mais se evitar o turismo, mais as comunidades tradicionais podem sobreviver sendo quem são, pois o turismo é a marca do capitalismo selvagem, que engloba tudo e mede tudo com a mesma régua, incapaz que é de se aprofundar na singularidade de uma cultura. Alguns anos atrás eu tive essa experiência na África, na Etiópia. Fiz turismo mediado por um sistema turístico perverso que enche as Aldeias de camionetes e vans e interrompem bruscamente o fluxo comunitário, colocando a moeda como a única mediação nas relações entre indígenas e turistas e forja uma cultura indígena honrosa quando na verdade está desmilinguida, desempoderada, desfalcada. Esse é o típico turismo nefasto que a própria Aldeia Pará quer evitar, mas que acontece cada vez mais nas Aldeias brasileiras e sul americanas.

Como fazer um turismo cuja base não seja essa usurpação inescrupulosa da cultura do outro? E ao mesmo tempo que proporcione que o capital circule entre as Aldeias, por motivos óbvios: O crescimento populacional indígena, a miserabilidade crescente, a perda de território, a chegada das monoculturas e do gado de corte no entorno das reservas, a devastação de áreas indígenas, a poluição dos rios por parte dos empresários do campo com agrotóxicos ou desvio de água, a escasses de alimentos ou falta de investimento governamental para plantação. Apesar de concordar que o turismo é uma desgraça e pode vir a desmantelar uma forma de vida, é importante compreender que do ponto de vista dos indígenas ele se apresenta como uma das formas de trabalhabilidade. Se não é o turismo, os indígenas vão ter que fazer outros trabalhos, cortar cana de açucar, alugar terrenos pra agronegócios, vender artesanato, trabalhar em pousadas, cortar eucalíptos para empresas de papel, etc. Colocar isso em discussão é importante para sinalizar as saídas, as alternativas, as possibilidades de lidar com o turismo sem sucumbir a ele. Como fazer isso é o que se pensou durante o festival, tanto os indígenas como os idihis, e a crítica ao papel do turista que deveria ir para os lugares para trocas mais profundas do que para fazer selfies. Não há conclusão fácil nessa conversa. Mas o turismo nas Aldeias já é uma realidade.

31627520096_d14453ef2a_o(Geodésica da voodohop)

A geodésica da voodohop já se tornou uma peça estrutural dos festivais de tecnoxamanismo. Quando as meninas da voodohop chegaram e começaram a montar a geodésica, indígenas e indihis foram ajudar e prepararam uma grande festa para aquela noite. Do que eu me lembro foi mais ou menos assim, as meninas da voodohop começaram colocando um som ambiente, o Cacique chegou com um cd e pediu para tocar forró, os jovens indígenas pediram música eletrônica, o Akurinã disse que a festa tinha que ser trance, o Pajé pediu para tirar aquele som repetitivo, e eu fiquei na volta reivindicando que só homens que tocavam, que as meninas não tinham conseguido colocar o som. Segundo Pablo eram tantos pedidos diferentes que virou uma bagunça, mesmo assim foi a grande noite da juventude indígena, eles dançaram muito e até onde eu sei, a festa teve aprovação de toda comunidade. E como combinado não virou a noite, mas começou bem cedo, assim que o sol se foi. Foi uma noite de muita música, festa, dança com uma mistura absoluta de estilos musicais (sincretismo como le gusta, Aldeia Pará!).

30854487333_ff37230d1b_o(Festa trance na Tenda de Cura na Casa de Akurinã e Regina)

Numa das primeiras noites teve também uma festa eletrônica, dessa vez mais trance, na tenda de cura na casa de Akurinã e Rejane. Eles preparam o espaço com Caio Vieira (indígena) e mais alguns indihis, que ficou lindíssimo, cheio de velas e cangas criando vários ambientes dentro da mata para as pessoas conversarem, ficarem de boa e também dançar. Foi muito agradável aquela noite, e até onde eu sei, toda a comunidade gostou, lideranças, anciões, jovens e crianças estavam lá e sentiram um bem estar no local. Ali foi um experimento de como pode acontecer uma festa que seja para todo mundo se sentir bem e se comunicar. Não foi proposta pelo festival, mas pelos indígenas da tenda de cura, que gostam de trance e costumam frequentar alguns festivais de trance, entre eles Mundo Paralelo, Soul Vision, entre outros.

Como é de praxe nos encontros de tecnoxamanismo, muita gente se conheceu, se apaixonou, se emocionou, chorou, sorriu, se transformou, fez novos amigos e sofreu com as despedidas. E falando em despedida… Um dos momentos mais emocionantes foi o da despedida oficial do festival. Na tarde do dia 27, um dia antes do término do festival, os indígenas fizeram um awê (ritual) de despedida na arena. Logo seguimos cantando atras deles até atras da igrejinha, pegamos todas as mudas de plantas e fomos direto para a agrofloresta, lá todo mundo junto plantou as mudas. Quase 200 pessoas plantando mudas de árvores. Logo o Cacique Ubiratan pediu para que nos encontrássemos no areal próximo ao Quijeme Cultural que faríamos uma despedida. Eu pensei que seria uma despedida curta, formal, coisa de meia hora. Mas durou quase sete horas. Todo mundo falou. As cozinheiras, os jovens, as mulheres, os guerreiros, as guerreiras, as donas do bar, os participantes do festival, as universitárias, os técnicos, todos que quiseram falar falaram e houve muita choradeira, abraços, muita emoção. Aquelas sete horas passaram rapidamente, com uma festa de forró no final, e a apresentação do vídeo filmado na Aldeia.

31292722740_10ec5fc77c_o(Apresentação da Capoeira de Rede dos jovens de Barra Velha)

Sobre a rádio web, ela só conseguiu subir mesmo na internet depois do festival porque era pesada e tinha muita gente conectando. Apesar de termos gravado quase tudo e termos feitos os debates na rádio durante o festival, ela não estava online. Pablo Vieira foi um grande animador da rádio e narrou jogos, rituais e promoveu discussões. Pedro Perrachia que criou a plataforma da rádio teve que ir para Caraíva para subir, pois a internet na Aldeia ainda não dava conta. Quando a rádio foi colocada no ar, mandamos de lá mesmo de Caraíva o link e as pessoas já começaram a ouvir os primeiros áudios subidos. Quando chegamos na Aldeia foi uma grande festa. Todo mundo falando junto e fazendo pirâmide humana. Daí surpreendentemente o Pajé, o Cacique e o Macumbeiro trouxeram seus instrumentos musicais e começaram a cantar as músicas pataxós em diversos estilos. Rameamos muito, não parávamos de dançar e foi longa a noite, todos celebrando.

Esse não é um texto analítico, nem conceitual, ele só comenta o festival, é despretensioso e muito emocional. Comparto aqui as pequenas e grandes memórias, sendo que deixei de falar em muita coisa que aconteceu, em muita gente querida, em muitas novas amizades, em rede de colaboração e afeto. Mas a lição que eu tomei de toda essa vivência é que vale muito a pena fazer encontros imersivos nesse grau de troca cultural, de transformação pessoal e coletiva e de indigenismo.

Alguns projetos vão continuar acontecendo na Aldeia. Para muitos as conexões foram feitas durante o festival e algumas pessoas já voltaram para a Aldeia para continuar oficinas e trabalhos e continuamos conectados com os pataxós através das redes sociais, rádio, baobáxia e celular.


Fotos: https://www.flickr.com/photos/22405820@N08/albums/72157673936765924 

Rádio: http://radioaratu.eco.br/

Áudios: https://soundcloud.com/user-128339363/pataxos-caos-magia

Site: https://tecnoxamanismo.wordpress.com


1 No último dia do Festival, a indígena Pataxó Iruana cantou repetidas vezes com lágrimas nos olhos a música “Amigos para Sempre”.
L@s Zapatistas y las ConCIENCIAS por la Humanidad – 30 de diciembre de 2016 Cideci / Universidad de la tierra Chiapas – ttp://seminarioscideci.org/dia-5-conciencias-por-la-humanidad/



O II Festival de Tecnoxamanismo


SEM: edital

fins lucrativos

ou  apoio governalmental


Conta com sua participação!

Atendendo um desafio lançado a nós pela comunidade Pataxó que nos convida e acolhe temos o desafio de criar dinâmicas que conectem indígenas e não indígenas, com intimas perspectivas sobre alteridade. E de criar parceria duradouras pra durante e depois do festival.

4 projetos nos servem de proposição

  • Agrofloresta e bioconstrução
  • Baobaxia: memória e rede intranet
  • Oficinas multimídia (ferramentas de se auto narrar)
  • Instalação de uma rádio web (auto narrar pro mundo)

Você está convidado!


The II Festival  of Tecnoxamanism

WITHOUT: notice


or governmental support

We count on your participation!

In order to address the dare given to us  by the Pataxó community that invites  and welcomes us,  we have the challenge of creating dynamics that connect indigenous and non-indigenous, with intimate perspectives above otherness. And to create lasting partnership during and after the festival.

4 projects serve us in the bond as proposition

-Agroforest and bioconstruction
-Baobaxia: memory and intranet
-multimedia workshops (to self narrating tools)
-Installation of  a  radioweb (self narrate to the world)
You are invited!

THE WHO OF THINGS** An Evening of Technoshamanism*

Estamira, Marcos Prado, 2004 (video still)
with a.o. Lucile Dupraz, Nicola Genovese, Piero Good, Fred Hystère, Samuel Koch, Chantal Küng, Melanie Matthieu, Katherine Patiño Miranda, Jonathan Daza Ospina, Romy Rüegger, Riikka Tauriainen, Lucie Tuma, Unisex Salon, Yael Wicki,…
☞ special guest: Fabiane M. Borges (artist, clinical psychologist, essayist and co-organizer of the II International Festival of Technoshamanism in Brazil)
7.30PM INTRODUCTION by Fabiane M. Borges
10PM miscellaneous PRESENTATIONS
A practice which aims ‘to connect new technologies with ancestral ones in order to repair the historical division between the two kinds of knowledge. Technoshamanism intends to create new inputs for unorthodox ways of thinking regarding the development of free technology. Please note, this is not an ‘official meeting’, rather a spontaneous collective browsing through the various appearances, applications, concepts, experiments, embodiments and tropes of technoshamanism.
**(…) Amerindian shamanism is guided by the inverse ideal: to know is to „personify“, to take the point of view of what should be known or, rather, the one whom should be known. The key is to know, in Guimarães Rosa’s phrase, „the who of things“, without which there would be no way to respond intelligently to the question of „why“. The form of the Other is the person. We could also say, to utilize a vocabulary currently in vogue, that shamanic personification or subjectivation reflects a propensity to universalize the „intentional attitude“ accorded so much value by certain modern philosophers of mind (or, more accurately, philosophers of modern mind). To be more precise, since the Indians are perfectly capable of adopting „physical“ and „functional“ attitudes sensu Dennett (1978) in everyday life, we will say that here we are faced with an an epistemological ideal that, far from seeking to reduce „ambient intentionality“ to its zero degree in order to attain an absolutely objective representation of the world, instead makes the opposite wager: true knowledge aims to reveal a maximum of intentionality through a systematic and deliberate abduction of agency. To what we said above about shamanism being a politcal art, we can now add that it is a political art. (…)
Eduardo Viveiros de Castro, Cannibal Metaphysics, p. 60-61
UP STATE, Flüelastrasse 54, 8047 Zurich
☞ save the date: 
ANCESTERFUTURISM. Seminal Thoughts About Technoshamanism
Toni Areal, 3. Floor, Room 3.E08