Is This Pira a Folly?

This book is registered at the Biblioteca Nacional, according to the law number 10.994 from December 14th 2004.

Cataloguing in Publication record.

Responsible librarian: Luzia G. Kintopp - CRB/9- 1535. Index Consultoria em Informação e Serviços Ltda. Curitiba - PR

Carneiro, José Álvaro da Silva

C289

Is this pira a folly? / José Álvaro da Silva Carneiro; illustration and organization Carla Irusta; coordination Luciana Patrícia de Morais e Isadora Hofstaetter. ; translator Adriana Barretta Almeida; revision Dennis John Warre — Curitiba : Author’s Edition, 2022. 60 p. : il. ; 28 cm.

ISBN 978-65-00-50886-4

Original title: Que pira é essa?

1. Brazilian children’s literature. 2. South American Indigenous Peoples - Paraná - Cultura. I. Irusta, Carla. II. Morais, Luciana Patrícia de. III. Hofstaetter, Isadora. IV. Almeida, Adriana Barretta. V. Warren, Dennis John. VI. Title.

CDD: B869.8

IMPRESSO NO BRASIL/PRINTED IN BRAZIL

1st edition

Ministério do Turismo presents Curitiba, 2022

José Álvaro da Silva Carneiro Illustrations by: Carla Irusta English version: Adriana Barretta Almeida and Dennis Warren

Presentation

I was born in Curitiba, Paraná, and grew up surrounded by a landscape that gained names like Piraquara, Piraí, Açungui, Anhangava, Guaraqueçaba, Tibagi, Itupava, Peabiru, Iguaçu.

Everywhere I look, I see the indigenous presence in these places, which points to a story not often told...

The name of a place has a strong connection to its history. The rivers, paths and mountains around me tell about the past of the State of Paraná. Piraquara, for example, means “fish hole”, probably because in that place there were plenty of fish. Iguaçu is “big water”, and those who have seen the waterfalls of this river understand why.

All these words indicate the presence of indigenous peoples in my region: people who lived on these lands or passed through here thousands of years ago. And it was these people who taught the colonizers (who arrived well after them!) how to name things and places. This happened here and in so many parts of our country. This is how the Portuguese language spoken in Brazil gained new sounds and became more diverse.

Over time, people here and there began to use these words without knowing their origin and meaning. This disconnects us from ourselves, because to recognize the history of indigenous peoples and their contribution to the language we speak is also to learn about our history and our identity.

This book, “Is This Pira a Folly?”, is a call. It refers to the distance that our current society has from its roots and the consequent lack of empathy for differences. The word “pira”, and its derivatives “piração”, “pirado”, mean, in Portuguese, something that makes no sense, something crazy – a folly.

That’s why we say that to be unaware of the indigenous origin of some of the customs of our daily lives, and of many of the words we often use, is a “folly” – a “pira”, a sad alienation.

Thus, we call on families to know and value the indigenous cultures present in our country. Living with them is a privilege that few societies have. And it is undoubtedly one of the keys to being able to dream of a more diverse, welcoming and human future.

José Álvaro da Silva Carneiro

Across the sky the sun is straddling

Inaiê is so strong in her stride In her canoe she is paddling and is moving along with the tide.

Between the town and the waterfall She finds a flower of the sucupira Exploring the forest is her call. Thus giving a start to this pira.

Piramboia, Piratininga, Piracema, Piracicaba

Inaiê comes from afar, she is from Piraquara Her eyes black as a berry, jabuticaba is the name She goes to the river to see the Mermaid Iara But she sees only fish, and it is so not the same!

Mermaids are so magical, just like many other beings. They are mysterious and mystical With so much wisdom they sing.

And as you are paying so much attention, great stories I’ll bring of the Indigenous people of this nation.

So many people within these old borders, so many languages within these frontiers. Don’t get confused! So here are your orders: keep open your eyes, keep open your ears.

Have you ever heard of this pira?

Living things of the forest were then given names and a guardian so brave who is called Curupira.

Have you ever heard of this pira?

It comes from those who know well it’s humane to respect the desire of the air and the river.

Have you ever heard of this pira?

Look at the very Old Man who reads the sky and explains how to hold all the stars and the land a lot nearer.

Payaya, Kanoé, Guató, Tukano, Gamela Native people in Brazil are so many and diverse Shared stories they have under this big umbrella And their history will be told, both in prose and in verse.

Krahô-canela, Fulni-ô among so many a tribe, Macuxi, Cara preta, had been here much before the Portuguese saw this nature so hard to describe when their ships arrived and they stepped on this shore.

Now the forest is their home but also the city. They can carry a cell phone or they can use a bow. They can sing their old songs which are precious and pretty. Or can dance to a rap in a party they throw.

Two hundred ethnic groups, or many more. They are not all the same, how they live, who they are. So diverse are the people, we can not ignore. Each one with their ways, be it near or so far.

I will tell you that here, very close to me, in an indigenous village, at the foot of the hills, live the Kaingang people, along with the Guarani. Putting an end to old fights, they’re sharing their skills

Now they share all the best of their lives and their land, learn and teach their own languages, also English and Portuguese, go to school, work and play, in Guarani and Kaingang. In the past and the future they are looking for peace.

All their children grow up on the same shared ground. Now they fight for respect, for the world, for their land, for their bond with nature and the lives around. For themselves and the planet, they stand hand in hand.

And this pira is so long, so I must confess...

Stick around, come along ‘cause by now you can guess.

I have so many stories for you, Inaiê, to tell. Every small or great deed, and you know it so well, is a wonderful seed.

Now it is time to go, Piracema’s begun.

But before I do so, I’ll ask, again, everyone.

Have you ever heard of this Pira?

Towns and things, food and drink, Pitanga, Mate, Barra do Arapira... All these names have a beautiful link

Saying no further word, the little fish goes away. Inaiê carries on, her canoe on the stream, thinks about all the stories she has heard today, and she laughs at the folly, which was not a dream.

A sparkle in her eyes, she is eager to learn. There’s so much to hear, there’s so much to see. She knows that all beings must have their turn. In this word all beings have the right to be.

So, then,

Some say that the Portuguese discovered Brazil, but when they arrived, there were already loads of people here: about a thousand different indigenous peoples, and the number of languages spoken by them was almost equal to this!

Pira, for example, is a word that some of these people had in their language. It means “fish”, but for us, in Brazil, pira is also a slang word for talking about crazy things. And that’s how this book got its name! It’s just that, beyond this word, there are many other words and traits of these cultures that are part of our lives, and we don't even remember or, often, don't even know where they come from. Crazy, huh?

Nowadays those who live in big cities, paved, full of buildings and industries, may even think that life has always been like this. But there is a street that was once a river; one day the asphalt took the place of the forest and covered the glades (which we call capoeiras) in these places. If you live where it was once Tupi-Guarani territory, it may be that your neighborhood was a taba (an indigenous village), which later, when it was abandoned, became a tapera. And right where your home is, a family may have built an oca (an indigenous house) a long time ago.

Just like pira, capoeira, taba, tapera and oca, indigenous cultures and peoples have much to teach us. In the following pages, we will learn a little more about the diversity of those who have been here since long before Brazil was called Brazil. Will you come with us?

In many Tupi-Guarani languages, pira means fish. That's why the name of so many fish around here starts out like this: piraputanga, pirarucu, piranha, piratinga, piraíba...and so on!

Different languages spell it in a similar way, with different pronunciations! Some Tupi-Guarani languages, for example, pronounce pirá, with the stress on the last vowel. Among the Kaingang, some groups use pirã, which gives a nasalised sound to the last vowel, and others say pirõ.

And with so many different indigenous peoples and languages, fish is not always pira. Check this out:

When Cabral's fleet arrived here, they were looking for the East Indies, on the lookout for spices. That's why the people they met were called Indians. That story is already well known.

The word Indian continued to be used, overlooking the immense diversity that characterizes indigenous peoples in Brazil. Always in a way full of prejudice and devoid of meaning. Little is said, even today, that this Indian is not one; they are many. These peoples resist, and the word Indian today is used by them as a union, as a mark of difference with non-Indians. It is a multi-ethnic identity, because it comprises various ethnic groups! An Indian is one who is part of a group among those who make up the original peoples of Brazil, being also recognized by this group as a member and living – in a transformed way – what his ancestors lived. Contrary to what many people think, it has nothing to do with the type of clothes, where they live, watching TV or attending university.

Tukano, Gamela, Payayá, Kanoé and Guató. Not tucano the bird toucan, nor gamela the bowl (as we use these words in Portuguese). This Tukano and this Gamela, as well as Payayá, Kanoé and Guató are the names of some of the more than 240 indigenous peoples living in Brazil today. All of them are our folks. Almost 900,000 people speaking around 150 different languages.

In 1500, when the Europeans arrived here, a much larger number of peoples already lived in these lands. At the time, there were probably more than two million indigenous people distributed in more than a thousand different peoples throughout the territory that today is Brazil. Among the more than a thousand languages spoken by these people, some resembled each other as the Portuguese do the Spanish. Others were as different as the Portuguese and the Japanese.

Why does the Indian live in Brazil and not in India?

Our “folks” were already many–and they still are

What is Tupi-Guarani?

It's been said it's a language. A lot of people think they're a people. So, what is Tupi-Guarani?

Tupi is a large family of languages of people living in South America. This family is divided into branches – just like those of a tree! One of them is the Maweti-Guarani. From there extend several sub-branches, the branches of that same tree; one of them is Tupi-Guarani. And here is the novelty: this sub-branch brings many languages, which, in fact, are the leaves of such a tree, spoken by peoples that are distributed throughout 13 states of Brazil.

There are also leaves in Uruguay, Argentina, Paraguay, Bolivia, Peru, Colombia, Venezuela and French Guiana.

Brazil before being Brazil

The name of our country reveals many secrets in one word. Brazil is a type of wood with a core the color of glowing red coals, embers. Ember, in Portuguese, is brasa. This core can become ink, and because of that, Europeans took Brazilwood - or pau-brasil - across the ocean and won the world. But they only knew about this wood because someone had told them. The ancient Tupi called it the “reddish tree”, “pink tree”: ybyrapytanga.

These six letters of B.R.A.S.I.L (it has an S not a Z for those who live there) also speak of wisdom. Only those who know their place in the world and know what the earth gives can tell the color of what lives inside the bark of a tree. It is ancestral knowledge. Knowledge of peoples who lived in the territory that today is the American continent for thousands of years before Europeans arrived. Long, long before borders were drawn dividing cities, states and countries.

From Tupi to Portuguese

Did you know that there was a lot of Tupi spoken all over Brazil? During the first centuries of Portuguese colonization, the region where the State of São Paulo is today was one of the centers of propagation of Tupi. The Bandeiras, which were the expeditions that started from there towards the conquest of the interior of Brazil, were formed mainly of the children of indigenous women with Europeans, known as “mamelucos”.

From 1600, colonization reached the Amazon Region and, years later, a language descended from the ancient Tupi developed there. But in 1757, the first law that determined Portuguese as an official language in the colony came into force. This measure was instituted by a minister of the Portuguese Crown who later became very famous: The Marquis of Pombal. After that came other measures, such as the mandatory teaching of Portuguese in schools. Perhaps, if it weren't for the Marquis of Pombal, today we would be talking and writing in Tupi!

The Tupi we speak

The straight line distance between Manaus, in the state of Amazonas, and Santarém, in the state of Pará, is 592 kilometers. Until five thousand years ago, it was in this region that lived those who originated all the groups speaking the languages of the Tupi trunk.

Probably because of the increase in population, they began to migrate. They spread and occupied much of the territory that, after the arrival of Europeans, became Brazil. The meetings that came next explain the number of words of Tupi origin in the Portuguese language that we speak. As we have seen, until the eighteenth century, Tupi was spoken here quite a lot. There is a whole universe of words to be discovered. Diving into its meanings and origins, it is possible to know a little more about this part of our history.

caju (cashew), from akaîu, capim (grass), from kapi'i, capoeira (glade), kó-pûera, growing scrub, catinga (bad smell), from katinga, cuia (bowl), from kuîaba, fruit from cuieira-tree curumim (boy), de kunumų, jabuticaba (a type of berry) de îabotikaba, mandioca (manioc), mani'oka ,maraká (rattle), maraca or maraca’, maracujá (passion fruit) comes from murukuîa, nhenhenhen, from anhe'eng, ‘I speak’ (we use the word nhenhenhen when someone is talking a lot or nonsense) oca comes from oka, ‘house’ , peteca (shuttlecock), from aîpetek, which means 'spread, strike’, piracema (departure of fish), from pira-sema, pereba (pimple, boil) comes from mbereba~pereba, ‘wound’, taba (indigenous village), tapera, from ‘ex-taba’ (an abandoned Indigenous village), piranha (piranha) comes from pirãîa, ‘toothed fish’, paçoca (sweet made with peanuts), from apasok, which means punch, compact, pitanga (a type of berry), yba-pytanga, reddish fruit

Look how many words of Tupi origin we can find looking only at names of places in the State of Paraná:

Paraná comes from paranã, ‘sea’ or ‘sea water’

Paranaguá, from paranã-ngûá, ‘sea cove’ Parnanguara comes from paranã-ygûara, ‘sea inhabitant’ Iguaçu, from y gûasu, ‘river/large water’ Sapopema, sapó-pema ‘flattened root’ Jaguariaíva,îaguara- ‘ y-aíba ‘bad river of the jaguars’ Itaperuçu, ‘y-tapera-usu ‘large river tapera’ Guaraqueçaba,' guará-ker-saba ‘guarás sleeping place’ Curitiba, kuri-tyba ‘giant pine nut gathering’

There is also a version told by ancestors of the Kaingangs: when they passed by the region where the city is today, one of the members died. So the leader of the group advised that he should not be buried there but only in the final destination, Rio das Cobras. He would have said, “take him quickly!”(kur – quickly, ti – he, vãn – to carry a long thing).

Animal Menagerie

Did you know that about 80% of the words that name our Brazilian fauna and flora have Tupi origin? It was the native peoples who presented the animals, plants and everything to the Europeans. And so it was that the capybara, the suçuarana, the boa constrictor and the jabuti, along with a lot of other animals, trees and flowers, entered the dictionary of Portuguese that we speak.

Our language borrowed words from other indigenous languages as well, especially those that were “general” in some regions of Latin America. These are not as numerous as the words of Tupi origin, but we use them a lot! Cacau (cocoa), for example, is of Mayan origin. Cacique (the indigenous chief) comes from Taino, an Arawak language, as well as canoa (canoe), tabaco (tobacco) and goiaba (guava). The word “puma” (cougar) comes from Quechua, and for them it means "onça" (jaguar). Chocolate, abacate (avocado) and coiote (coyote) are words of Nahuatl origin, the language spoken by the Aztecs.

Being different is cool!

We use our language, Portuguese, to communicate and make ourselves understood. Through the language, we translate our culture, our history and our traditions – this is knowledge transmitted by those who came before us. Learning our language, we also learn, from an early age, the ways of our society. That's why when a language ceases to exist, humanity loses a little piece of itself.

In Brazil, for example, there are many different ways of being and living, have you noticed? These differences also appear in the way of speaking from each place. We have recounted here a little of how the Portuguese spoken by us incorporated many words of indigenous origin, mainly from the ancient Tupi, because of the presence of the Tupi on the coast, where the settlers first settled. That's part of our history! By recognizing and valuing the plurality of peoples and cultures present in our country, we will be strengthening our own identity.

Hurrah for difference!

Glossary

Barra do Ararapira: located in Guaraqueçaba, a municipality on the northern coast of Paraná, bordering the State of São Paulo.

Cara Preta (Black Face): there are two peoples in Brazil identified with the name Cara Preta - the Avá-Canoeiros and the Mundurukus.

Catira: Brazilian folk dance that has a rhythm marked by the tapping of feet and hands of the dancers. It is said that its origin is a mixture of indigenous, African and European influences.

Curupira: character of Brazilian popular culture, of indigenous origin. Almost everyone has heard that he has his feet turned backwards and, confusing hunters and other enemies, protects the woods and forests.

Fulni-ô: a people present in Brazil. The only people in the Brazilian Northeast who keep their language alive, yaathe.

Gamela: a people present in Brazil.

Guarani: 1. Generic name for some of the peoples living in southern South America. In Brazil, this is what the Kaiowás, Mbyas and Nhandevas are called . 2. Generic name of the languages these people speak.

Guató: 1. a people present in Brazil. 2 Language spoken by the Guatós. Currently, only two speakers of this language are known.

Homem Velho (Old Man): name of a constellation of the Brazilian indigenous astronomical system (Tuja, in Guarani); on the east side, it indicates the beginning of summer and the beginning of the rainy season to the north. It consists of the western constellations Taurus and Orion.

Iara: famous mermaid of the rivers and waterfalls that enchants and frightens people with her irresistible singing. This is because, according to the legend of indigenous origin, whoever follows it to the bottom of the rivers never returns.

Inaiê: a girl's first name. In Tupi, Inaîé is the name of the Carijó hawk, also called the Indaié hawk or Inajé hawk.

Itapirais: a municipality in the state of São Paulo. According to the TupiGuarani Illustrated Dictionary, the name means “stone tip” or “pointed stone”. According to Navarro, it is "raised stone", itá-bura.

Jabuticaba: fruit of jabuticaba tree, a type of berry which is black, round, sweet and has a pit. From Tupi îabotikaba.

Kaingang: 1. a people present in Brazil. 2. Language spoken by the Kaingangs.

Kanoé: a people present in Brazil.

Krahô-Kanela: a people present in Brazil.

Makuxi: a people present in Brazil.

Payayá: a people present in Brazil.

Piracema: movement of fish migration for reproduction, which "climb" the river in the opposite direction to the current. From Tupi pyrazema: pirá – fish + sema – leave.

Piracicaba: a municipality in the state of São Paulo. From the Tupiguarani “place where fish arrives” or “arrival of fish”, composed of pirá –fish + syk – arrive + flap – place

Piramboia: a fish from the Amazon River Basin. From the Tupi pirámboîa: “snakefish”.

Piraquara: a municipality in the state of Paraná in the Southern Region of Brazil. According to various sources, it means “fish den”. From Tupi pirá – fish + kûara – hole, hiding place. This city hit the news for housing the prison complex where the convicts for the operation of the Federal Police "Lava Jato" (Car Wash) were sent.

Piratininga: indigenous name of the place where the city of São Paulo is located today, which was called, in the beginning of the colonial period in Brazil, São Paulo dos Campos de Piratininga. It means “dried fish”, from Tupi pirá – fish + tininha – dried.

Pitanga: fruit of the pythang tree. It is a small kind of berry, which is orange or red. Its name comes from the ancient Tupi yba-pytanga, which means reddish fruit.

Sucupira: name of some species of trees that have hardwood. From Tupi sebypyra.

Tukano: 1. the Ye'pan-masa live in Brazil and form a people that became better known as Tukano. 2. Language spoken by several peoples in the State of Amazonas. 3. Denomination of a linguistic family.

Who made this book

José Álvaro da Silva Carneiro is a father, grandfather, activist and manager. Self-taught, from an early age he turned to environmental, social and third sector issues. Because of this, he had an important role in the foundation of several entities, such as SOS Mata Atlântica, for example. He also served as a representative of these issues in government bodies, becoming Superintendent of the Brazilian Institute of Environment and Renewable Natural Resources – IBAMA/PR. As a manager, he made a professional career with a board of directors at Grupo Ultra, in São Paulo.

In 1999, he joined the board of the largest pediatric hospital complex in Brazil, Hospital Pequeno Príncipe, in Curitiba, and, since then, he has been closely related to the children and adolescents who pass through the institution, being part of their lives and dreams. Today, he is Corporate Director of the Little Prince Complex, which further boosted his contact with hospital reality, without neglecting the understanding that the playful aspects are essential for the construction of a better world.

José Álvaro did more than accumulate knowledge on such diverse topics and collect friends of various origins and ethnicities. He also translated all this into a new craft: writing books that deal with urgent issues, but are barely noticed by our society.

Carla Irusta was born in Curitiba, but has a foot in Spain, more specifically in Barcelona, and another in Argentina, feeling at home in each of these places. Carla likes – and can do it very well – to make books! She makes books for children from zero to 100 years old with a grace that turns any complicated subject into delicate joy. Her way of telling stories is through pictures. She has studied books, drawings, art –but it was working with people that she has really learned and continues to learn. She says: “I always count on the help of generous people who give me good ideas for each project!”.

Isadora Hofstaetter is from Curitiba “born and raised”, but has already walked a little around the world, always with attentive eyes to the ways of life and being of each culture. A collector of children's books – she has so many! – she loves to use these lenses to observe the things of the world and, when it comes to translating what she sees, she prefers to use written words. No wonder, nowadays she works with cultural projects that benefit hospitalized children – with a special affection, of course, for publications.

Luciana Patricia de Morais is from Belo Horizonte, Minas Gerais, but has lived in Curitiba for a long time. Ever since she was a little girl, she has enjoyed telling and hearing stories, especially those told at the foot of a stove, with people gathered in the kitchen. That must be why she decided to become a researcher and recount other people's stories and memories. And – what a coincidence! –many of these stories go through food and other elements that help her understand the culture, identity, memory and traditions of the several “folks”who live in this world.

Gustavo Godoy is from São Paulo by "accident", but Curitibano by upbringing. When he studied Social Sciences, he became interested in the indigenous people by observing the Kaingangs who sold handicrafts on the streets of Curitiba. But it was with the Mbyas that he learned what it is to study the indigenous question. With the Guarani spoken by these people, he began to learn what a language can be and found reinforcement in the study of ancient Tupi. From the Ka 'apores he learned what it's like to live with the Indians.

Florencio Rekayg Fernandes is indigenous and belongs to the Kaingang ethnic group, of the tribal brand Kame (ra téj). He was born in 1976, in the Indigenous Land of Rio das Cobras, Paraná. He is the son of Silvio Kaginh Fernandes and Judite Fygso Fernandes. He married Fabieli Wollinger de Almeida Fernandes, an indigenous Xokleng, with whom he has three children. Florencio, when summoned by the indigenous leaders of the land where he was born, saw the opportunity to attend the Teaching School, and, since then, he has never stopped studying and acting as an educator. He studied Pedagogy, then took a master's degree in Education and was a teacher in the training course for indigenous teachers. Nowadays, he is a doctoral student in Anthropology at the Federal University of Paraná. When he finds time, he dedicates himself to projects like this, which seek to disseminate indigenous cultures.

Acknowledgements <3

To write this book, we have counted on a lot of people. People who embarked with us in this enchanting experience, people who were like guides in this universe still stained by ignorance and prejudice.

We thank Ana Paula Luz, Cintia Ribas, Cristiane Zoccoli, Claudio Teixeira and EDUC team, Edívio Battistelli, Maria Helena Amorim, Sandra Ayres and the entire team of the Local Technical Coordination of FUNAI in Curitiba, Elza Forte da Silva Carneiro, Ety Cristina Forte Carneiro, Genilda Maria Rodrigues, Geslline Braga, Grupo Cultural Towê Fulni-ô, Lia Marchi, Lucas Amorim, Luciana de Oliveira, Marcus Paiva, Mariana Carneiro, Sandra Corbari, Silvia Yokoyama, Otavio Bob Zucon, Renato Carneiro and Museu Paranaense team, Rose Tomasi, Towê Veríssimo and Ubirajara Zoccoli.

To the sponsors of the first and second editions, and mainly, the enitre team of collaborators, families, and, of course, the children and adolescents of the Hospital Pequeno Príncipe.

Sharing this work with readers is to make true the dream of contributing to the urgency of knowledge and effective involvement of our society with the issues that affect indigenous peoples of Brazil.

What we have read

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This book was printed in the winter of 2022. It was composed in the font Graviola

The paper is the Alta Alvura 120g. Print: 1,000 copies.