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
(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 forever.”
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.
(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.
(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.
(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 Baobáxia 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.
(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 festival, 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.
(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 claims.
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.
(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!).
(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.
(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.