316 Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 CAPUCHIN MISSION AND TENTEHAR RESISTANCE: REREADINGS OF THE CONFLICT OF ALTO ALEGRE MOVIMENTOS SOCIAIS•POVOS INDÍGENAS •EDUCAÇÃOHISTÓRIA positivas paraopovoTentehar.positivas paraopovoTentehar. catequese ecivilizaçãodasnaçõesoriginárias,geraramconsequências catequese ecivilizaçãodasnaçõesoriginárias,geraramconsequênciassociopolíticasmuito sociopolíticasmuito de queasrelaçõesconflde queasrelaçõesconfl itivas entreindígenasemissionários,nacontramãodoprojetode entreindígenasemissionários,nacontramãodoprojetode trabalhos sociológicos,antropológicosehistóricos.Osresultados trabalhos sociológicos,antropológicosehistóricos.Osresultadosestãoinscritosnacompreensão estãoinscritosnacompreensão do paradigma do paradigma indiciário ecolocados indiciário ecolocados em diálogocomvariadosestudos,ênfaseparaos em diálogocomvariadosestudos,ênfaseparaos depoimentos edocumentaçãoarquivísticaàmedidaquesão depoimentos edocumentaçãoarquivísticaàmedidaquesãoinvestigadossobaperspectiva investigadossobaperspectiva de meninasíndias.Éadotadaumalinhateórico-metodológicaquereconstróianaliticamente movimento deresistênciaindígenaquepôsfi m àColôniadeAltoAlegreeaoseuinternato dos FradesMenoresCapuchinhos,noMaranhãorepublicano,sobaóticadoconfl ito edo O artigoanalisaagênese,asrelaçõesdepodereosimpactossociaisdamissãoindígena Resumo RELEITURASRELEITURAS DOCONFLITO DOCONFLITO DEALTO DEALTO ALEGRE ALEGRE MISSÃO CAPUCHINHAERESISTÊNCIA TENTEHAR: SOCIAL MOVEMENTS •INDIGENOUSPEOPLESEDUCATION •HISTORY sociopolitical consequencesfortheTentehar people. catechesis andcivilizationprojectofthenationsorigin,havegeneratedverypositive that theconfl icting relationsbetweenindigenouspeopleandmissionaries,contrarytothe There isemphasisonsociological,anthropologicalandhistoricalworks.Theresultsshow from theperspectiveofindicativeparadigmandplacedindialoguewithvariousstudies. reconstructs analyticallytestimoniesandarchivaldocumentationastheyareinvestigated and itsboardingschoolforIndiangirls.Atheoretical-methodologicallinewasadoptedthat confl ict andtheindigenousresistance movementthatdestroyedtheColôniadeAltoAlegre of theCapuchinFriarsMinorinRepublicanMaranhãoState,fromperspective The article analyzes the genesis, power relations and social impacts of the indigenous mission Abstract TRANSLATED BY Agildson Lopes deOliveira Maria Aparecida Corrêa Custódio CONFLICTCONFLICT OFALTO OFALTO ALEGRE ALEGRE RESISTANCE:RESISTANCE: REREADINGSOF THE REREADINGSOF THE CAPUCHIN MISSION ANDTENTEHAR https://doi.org/10.1590/198053146414 ARTIGOS ARTICLESARTÍCULOS II II I Inglês Original;http://orcid.org/0000-0002-8112-6507; [email protected] [email protected] Universidade Federal doMaranhão (Ufma),Imperatriz (MA),Brasil; http://orcid.org/0000-0003-2962-2228; Inglês Original;http://orcid.org/0000-0002-8112-6507; [email protected] Universidade Federal doMaranhão (Ufma),Imperatriz (MA),Brasil; ARTICLES ARTICLES I [email protected] ARTÍCULOS http://orcid.org/0000-0003-2962-2228 II ; Maria Aparecida Corrêa Custódio Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 317 del proyecto de catequesis y civilización de las naciones originarias, generaron consecuencias generaron originarias, naciones las de y civilización catequesis de proyecto del sociopolíticas muy positivas para el pueblo. • HISTORIA • HISTORIA • EDUCACIÓN • EDUCACIÓN INDÍGENAS INDÍGENAS SOCIALES • PUEBLOS SOCIALES • PUEBLOS MOVIMIENTOS MOVIMIENTOS su internado de niñas indígenas. Se adopta una línea teórica y metodológica que reconstruye su internado de niñas indígenas. Se adopta de archivos a medida que se investigan analíticamente testimonios y documentación estudios, desde la perspectiva del paradigma indiciario y se ponen en diálogo con diversos en la especialmente los sociológicos, antropológicos e históricos. Los resultados se inscriben misioneros, a contramano entre indígenas y ictivas comprensión de que las relaciones confl RELECTURAS DEL CONFLICTO DE ALTO ALEGRE DE ALTO DEL CONFLICTO RELECTURAS Resumen Resumen de poder y los impactos sociales de la misión de poder y los impactos sociales de la misión Este trabajo analiza la génesis, las relacionesEste trabajo analiza la génesis, las relaciones en el Maranhão republicano, desde la perspectiva en el Maranhão republicano, desde la perspectiva indígena de los Frailes Menores Capuchinosindígena de los Frailes Menores Capuchinos y y Alegre Alegre Alto Alto de de colonia colonia la la a a n n fi fi puso puso que que indígena indígena resistencia resistencia de de movimiento movimiento del del y y icto icto confl confl del del una línea teórica y metodológica que reconstruye su internado de niñas indígenas. Se adopta de archivos a medida que se investigan analíticamente testimonios y documentación estudios, desde la perspectiva del paradigma indiciario y se ponen en diálogo con diversos en la especialmente los sociológicos, antropológicos e históricos. Los resultados se inscriben misioneros, a contramano entre indígenas y ictivas comprensión de que las relaciones confl consecuencias generaron originarias, naciones las de y civilización catequesis de proyecto del sociopolíticas muy positivas para el pueblo. l’encontre du projet de catéchèse et de civilisation des nations originales selon laquelle les l’encontre du projet de catéchèse et de conséquences des entrainé ont missionnaires et les autochtones entre les ictuelles confl relations Tentehar. sociopolitiques très positives pour le peuple • HISTOIRE • HISTOIRE • ÉDUCATION • ÉDUCATION • PEUPLES INDIGENES • PEUPLES INDIGENES SOCIAUX SOCIAUX MOUVEMENTS MOUVEMENTS A TENTEHAR: A TENTEHAR: MISIÓN CAPUCHINA Y RESISTENCIA MISIÓN CAPUCHINA Y RESISTENCIA ALEGRE DE ALTO DEL CONFLICTO RELECTURAS indigène ayant mis fi n à la colonie d’Alto Alegre et à son pensionnat pour fi lles amérindiennes. fi Alegre et à son pensionnat pour n à la colonie d’Alto indigène ayant mis fi adoptée vise à reconstituer analytiquement La ligne de recherche théorique-méthodologique paradigme du perspective la dans archivistique documentation la et témoignages les d’autres travaux, notamment d’ordre sociologique, indiciaire et à les mettre en dialogue avec s’inscrivent dans une perspective allant à anthropologique et historique. Les résultats DU CONFLIT DANS LA MUNICIPALITÉ D’ALTO ALEGRE D’ALTO LA MUNICIPALITÉ DANS DU CONFLIT RésuméRésumé Frères mineurs Capucins dans le Frères mineurs Capucins dans le genèse de la mission amérindienne desgenèse de la mission amérindienne des L’article analyse la L’article analyse la que les relations de pouvoir et que les relations de pouvoir et période républicaine (1889-1930), ainsipériode républicaine (1889-1930), ainsi Maranhão dans la Maranhão dans la résistance résistance it et du mouvement deit et du mouvement de de cette mission sous l’angle du confl de cette mission sous l’angle du confl les impacts sociauxles impacts sociaux lles amérindiennes. fi Alegre et à son pensionnat pour n à la colonie d’Alto indigène ayant mis fi adoptée vise à reconstituer analytiquement La ligne de recherche théorique-méthodologique paradigme du perspective la dans archivistique documentation la et témoignages les d’autres travaux, notamment d’ordre sociologique, indiciaire et à les mettre en dialogue avec s’inscrivent dans une perspective allant à anthropologique et historique. Les résultats civilisation des nations originales selon laquelle les l’encontre du projet de catéchèse et de conséquences des entrainé ont missionnaires et les autochtones entre les ictuelles confl relations Tentehar. sociopolitiques très positives pour le peuple MISSION CAPUCINE ET RÉSISTANCE TENTEHAR: RELECTURES TENTEHAR: RELECTURES TENTEHAR: RELECTURES RÉSISTANCE RÉSISTANCE CAPUCINE ET CAPUCINE ET MISSION MISSION ALEGRE D’ALTO LA MUNICIPALITÉ DANS DU CONFLIT 318 Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 CAPUCHIN MISSION AND TENTEHAR RESISTANCE: REREADINGS OF THE CONFLICT OF ALTO ALEGRE of of Grajau. Grajau. There There they they reinventedreinvented their their lives lives and and expanded expanded the the TenteharTentehar villages, villages, and manyand many foundrefugeinaplace calledBacurizinho,locatedinthemunicipalityfoundrefugeaplace calledBacurizinho,locatedinthemunicipality underground resistanceandwanderinglifethroughout thelandsofMaranhão,undergroundresistanceandwanderinglifethroughout thelandsofMaranhão, participated intherevoltandotherrelativesdispersed, butcontinuedtheirparticipatedintherevoltandotherrelativesdispersed, butcontinuedtheir to nearbyfarmsandremainingintheregionuntil pursued bythepoliceforce.tonearbyfarmsandremaininginregionuntil pursued bythepoliceforce. began theirattacksonthecolonybegan theirattacksonthecolony onMarch13,1901,extendingtheonslaught onMarch13,1901,extendingtheonslaught with thestateofMaranhão.Butsuchaprojectwas rejectedbytheIndians,whowithstateofMaranhão.Butsuchaprojectwas rejectedbytheIndians,who of developingaprojectcatechesisandcivilization oftheIndians,inagreementdevelopingaprojectcatechesisandcivilization oftheIndians,inagreement Maranhão. FoundedbytheCapuchinsinmid-1896, thecolonyMaranhão.FoundedbyCapuchinsinmid-1896, thecolony hadthepurpose hadthepurpose between the municipalities of Barra do Corda and Grajaú, in south-central and non-indigenous). in Brazil’shistorythetwentiethcentury, withhundredsofdeaths(indigenous the Order of Capuchin Minor Friars, was one of the largest indigenous rebellions researches ofMércioPereiraGomes(2002),or“Alto Alegre’s Massacre”, namedby T 1 2002, p. 47, 49). which means“owner of theheaddress”, aterm probably given to themby theTupinambá ofSãoLuísIsland (GOMES, wholebeing,truepeople”.InBrazil,designation that means“the theTentehar peopleare better known asGuajajara, ethnicity, anditisalsoadopted by themost recent literature, althoughmany scholarsstill useTenetehara. Itisaself- We opted for thedesignation Tentehar becauseitisthemost commonly usedtoday by indigenousleadersof this 2002, p. 47, 49). which means“owner of theheaddress”, aterm probably given to themby theTupinambá ofSãoLuísIsland (GOMES, wholebeing,truepeople”.InBrazil,designation that means“the theTentehar peopleare better known asGuajajara, ethnicity, anditisalsoadopted by themost recent literature, althoughmany scholarsstill useTenetehara. Itisaself- We opted for thedesignation Tentehar becauseitisthemost commonly usedtoday by indigenousleadersof this HE “ALTO ALEGRETIME”,SOCALLEDBY THEANCIENT TENTEHAR Amid suchacontext,thefamiliesofindigenous leaderswho This rebelliontookplacein1901,theAlto Alegre Colony, located Amid suchacontext,thefamiliesofindigenous leaderswho This rebelliontookplacein1901,theAlto Alegre Colony, located 1 IN THE ETHNOGRAPHIC INTHEETHNOGRAPHIC Maria Aparecida Corrêa Custódio Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 319 In the late nineteenth century, century, century, nineteenth nineteenth late late the the In In 22 Many other villages were formed at that time and in later years. To this To other villages were formed at that time and in later years. Many nd the fi Land, we Indigenous Bacurizinho the going through Nowadays, whenever possible, testimonials For this reason, we bring in this article, In fact, the process of occupation of Bacurizinho by the Tentehar dates by the Tentehar of occupation of Bacurizinho In fact, the process For this reason, we bring in this article, whenever possible, testimonials For this reason, we bring in this article, Nowadays, going through the Bacurizinho Indigenous Land, we fi nd the nd fi Land, we Indigenous Bacurizinho the going through Nowadays, Many other villages were formed at that time and in later years. To this To other villages were formed at that time and in later years. Many In fact, the process of occupation of Bacurizinho by the Tentehar dates by the Tentehar of occupation of Bacurizinho In fact, the process In the mid-nineteenth century, another Tentehar group began the process of migration from Maranhão to Pará, Pará, to Maranhão from of migration began the process group another Tentehar century, In the mid-nineteenth 219) as the p. (2015, Lopes identified by are They of Pará. portion of the state settling mainly in the northeastern of the Paraense the target indigenous people were These of the Tenetehara”. branch “western “Tembé/Tenetehara”, Colony, Antônio do Prata the Santo added to part of them was 1898, and, from policy colonization government’s simultaneously in Maranhão. of Capuchin friars who worked the same team managed by In the mid-nineteenth century, another Tentehar group began the process of migration from Maranhão to Pará, Pará, to Maranhão from of migration began the process group another Tentehar century, In the mid-nineteenth 219) as the p. (2015, Lopes identified by are They of Pará. portion of the state settling mainly in the northeastern of the Paraense the target indigenous people were These of the Tenetehara”. branch “western “Tembé/Tenetehara”, Colony, Antônio do Prata the Santo added to part of them was 1898, and, from policy colonization government’s simultaneously in Maranhão. of Capuchin friars who worked the same team managed by they had to negotiate several times with a farmer who appropriated the land and several times with a farmer who they had to negotiate from the Mearim to the region, resulting in several descents set up farms in Village was created, which In the meantime, the Gameleira relocate the villages. the military persecution shelters of the fugitive Indians from became one of the (GOMES, 2002). Alegre of Alto and continue the people are constantly trying to reorganize their villages day, and Galvao (1955, Indeed, as Wagley territory. to migrate inside the Bacurizinho in 1941 and 1942 eld work between the Tentehar p. 32) described, who did fi reside for long periods or for a lifetime 1996), “although they often (GALVÃO, over time. considerably varies of a village community village, the the same in group changes residence from one village Sometimes an entire extended family to another.” descendants of Caiuré Imana (João Manuel Pereira da Silva, better known as Alegre Alto the ended that movement the of leader main the considered Caboré), rebellion no longer seemed so vivid rst glance, the memory of the fi At Colony. was it However, ancestors. with their was buried it in their minds, suggesting living proof of one of the consequences of possible to understand that they are the non-fading struggle people and Tentehar the migration of the ict: the confl for land tenure. grandchildren the and Sousa de Taurino and Filho Lopes Alderico leaders the from which were of Cauiré – Acelina Mendes Guajajara and Zezinho Mendes Guajajara -, since most of the informants speak the interpreter, translated by the Alderico language. They were collected in the interviewees’ own environment Tentehar in as shown Bacurizinho villages, 2018 in carried out in eldwork the fi during ethnographic methods, with emphasis on thematic oral Photo 1, which favored 1991; PEIRANO, 1995; circles (CRAPANZANO, history technique and conversation 2002). CLIFFORD, 2002; MEIHY, 2 2 Tentehar language. They were collected in the interviewees’ own environment language. They were collected in the interviewees’ own environment Tentehar in as shown Bacurizinho villages, 2018 in carried out in eldwork the fi during ethnographic methods, with emphasis on thematic oral Photo 1, which favored 1995; 1991; PEIRANO, circles (CRAPANZANO, history technique and conversation 2002). CLIFFORD, 2002; MEIHY, for land tenure. grandchildren the and Sousa de Taurino and Filho Lopes Alderico leaders the from which were of Cauiré – Acelina Mendes Guajajara and Zezinho Mendes Guajajara -, since most of the informants speak the interpreter, translated by the Alderico descendants of Caiuré Imana (João Manuel Pereira da Silva, better known as Alegre Alto the ended that movement the of leader main the considered Caboré), no longer seemed so vivid rst glance, the memory of the rebellion fi At Colony. it was However, ancestors. with their was buried it in their minds, suggesting living proof of one of the consequences of possible to understand that they are the non-fading struggle people and the Tentehar the migration of ict: the confl (GALVÃO, 1996), “although they often reside for long periods or for a lifetime 1996), “although they often (GALVÃO, over time. considerably varies of a village community village, the same in the group changes residence from one village Sometimes an entire extended family to another.” of Alto Alegre (GOMES, 2002). Alegre of Alto and continue the people are constantly trying to reorganize their villages day, and Galvao (1955, Indeed, as Wagley territory. to migrate inside the Bacurizinho in 1941 and 1942 eld work between the Tentehar p. 32) described, who did fi the Gurupi River to live in this region, founding the fi rst villages on the banks of fi to live in this region, founding the the Gurupi River woods. the of middle the in and River Mearim the appropriated the land and several times with a farmer who they had to negotiate from the Mearim to the region, resulting in several descents set up farms in Village was created, which In the meantime, the Gameleira relocate the villages. the military persecution shelters of the fugitive Indians from became one of the Tentehar – one of the largest indigenous people in Brazil, with about 27,616 Brazil, with about people in the largest indigenous – one of Tentehar (INSTITUTO all located in Maranhão Lands, living in 11 Indigenous individuals, 2018). SOCIOAMBIENTAL, of their ancestors came from when many century, back to the mid-nineteenth bringing to light new generations who fought for the demarcation of this territory, of this territory, of this territory, the demarcation the demarcation for for who fought who fought new generations new generations to light to light bringing bringing the Bacurizinho the Bacurizinho Today, Today, cation in 1983).cation in 1983). (and the ratifi (and the ratifi in 1979 in 1979 which occurred which occurred most of them most of them of 1,976 Indians, of 1,976 Indians, estimated population estimated population Land has an Land has an Indigenous Indigenous 27,616 Brazil, with about people in the largest indigenous – one of Tentehar (INSTITUTO all located in Maranhão Lands, living in 11 Indigenous individuals, 2018). SOCIOAMBIENTAL, of their ancestors came from when many century, back to the mid-nineteenth rst villages on the banks of fi to live in this region, founding the the Gurupi River woods. the of middle the in and River Mearim the 320 Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 CAPUCHIN MISSION AND TENTEHAR RESISTANCE: REREADINGS OF THE CONFLICT OF ALTO ALEGRE with acertain levelofsupportfromthe BrazilianState. the Alto Alegre conflict, which shookawell-defi ned politicalandecclesial project called “Maranhão of Mission” and the indigenous movement itself that generated many cluesaboutthecontexts,principles,foundations and backstageoftheso- Luís’ ProvinceandthePublic ArchiveoftheStateMaranhão.Bothprovided the documentationofHistoricalArchive NossaSenhoraCarmodeSao relations betweenmissionaries,indigenousandthe BrazilianStatewerefoundin 1988). and resignification oftheexperiencelivedortoldbyancestors(GOTTWALD, down fromgenerationtocomplex processesofreconstruction of oraltradition,suchastheancientHebrews,whose narrativeswerehanded time, butwithoutlosingtheirbasicissue,orembryonic layer, likeotherpeoples stories oftheconfl ict that have beeninterpreted, transmitted and retoldover some cases,wehypothesized thatthepeopleofTentehar have retainedmany consciousness, alteringtheirperceptionsandvaluejudgments(BOSI,2012).In the present,asitbelongstoasetofrepresentationsthatpopulatetheircurrent memory, which takes uptheexperiencesofpastwithimagesandideas or apprehensiontotalkabouttherebellionmustbedueself-protection. Gomes (2002),wholivedwiththeBacurizinho’sTentehar in1975:theinhibition observed somethingverysimilartotheconclusionofanthropologistMércioP. teachers, andinthemeetingsofcoexistencevillages.Inthisexperience,we of theFederalUniversityMaranhão(Grajaúcampus),attendedbyindigenous rebellion, it wasnecessary to createbondsoftrust, built inthePedagogy Course Alto Alegre confl ict andtodeclarethattheyhadanancestorinvolved inthe Luís’ ProvinceandthePublic ArchiveoftheStateMaranhão.Bothprovided the documentationofHistoricalArchive NossaSenhoraCarmodeSao relations betweenmissionaries,indigenousandthe BrazilianStatewerefoundin 1988). and resignification oftheexperiencelivedortoldbyancestors(GOTTWALD, down fromgenerationtocomplex processesofreconstruction of oraltradition,suchastheancientHebrews,whose narrativeswerehanded time, butwithoutlosingtheirbasicissue,orembryonic layer, likeotherpeoples stories oftheconfl ict thathave beeninterpreted, transmitted and retoldover some cases,wehypothesized thatthepeopleofTentehar have retainedmany consciousness, alteringtheirperceptionsandvaluejudgments(BOSI,2012).In the present,asitbelongstoasetofrepresentationsthatpopulatetheircurrent memory, whichtakesuptheexperiencesofpastwithimagesandideas or apprehensiontotalkabouttherebellionmustbedueself-protection. Gomes (2002),wholivedwiththeBacurizinho’sTentehar in1975:theinhibition observed somethingverysimilartotheconclusionofanthropologistMércioP. teachers, andinthemeetingsofcoexistencevillages.Inthisexperience,we of theFederalUniversityMaranhão(Grajaúcampus),attendedbyindigenous rebellion, it wasnecessary to createbondsoftrust, built inthePedagogy Course Alto Alegre confl ict andtodeclarethattheyhadanancestorinvolved inthe Source: Picture Author’s (personal collection). DESCENDANTS ANDRELATIVES OFCAIURÉIMANA–COCALINHO VILLAGE FIGURE 1 with acertain levelofsupportfromthe BrazilianState. the Alto Alegre conflict, which shookawell-defi ned politicalandecclesial project called “Maranhão of Mission” and the indigenous movement itself that generated many cluesaboutthecontexts,principles,foundations and backstageoftheso- Further evidenceandsignstoaddressthishistory thetroubledpower Further evidenceandsignstoaddressthishistory thetroubledpower It mustbesaidthatweunderstandindigenoustestimoniesasreconstructed It isnoteworthy that,fortheTentehar tosharetheirversions ofthe Maria Aparecida Corrêa Custódio Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 321 (CASTROVALVAS, 2000, p. 11) p. 2000, (CASTROVALVAS, At the end of the century. In the nineteenth century, during during century, century, In the nineteenth In the nineteenth the end of the century. the end of the century. At At present present were were Capuchin missionaries Capuchin missionaries Empire, Empire, Second Second the the and Purus and Purus Andira Andira the rivers: the rivers: along along and Amazonas and Amazonas in Pará in Pará River River Tapajós 1856); Tapajós and 1856); 1850 and 1850 (between (between (1842); Rio Branco (1842); Rio Branco River. River. Xingu and Xingu and 1843 and 1883); Trombetas 1843 and 1883); Trombetas (between (between 11) p. 2000, (CASTROVALVAS, In the educational fi eld, the village schools – subsidized by the state and state the by subsidized – schools village the eld, fi educational the In 7 of November 20, the promulgation of Decree no. In Maranhão, with Lombardy, of province Capuchin the excited front missionary new The that the Capuchins in Italy had been rst time This would not be the fi In any case, the passage through Recife allowed the Capuchins of In any In any case, the passage through Recife allowed the Capuchins of In any But the Capuchins of Lombardy took a rather arduous path to usher in thethein in to usher to usher arduous path arduous path rather rather took a took a of Lombardy of Lombardy the Capuchins the Capuchins But But This would not be the fi rst time that the Capuchins in Italy had been rst time This would not be the fi The new missionary front excited the Capuchin province of Lombardy, Lombardy, of province Capuchin the excited front missionary new The In Maranhão, with the promulgation of Decree no. 7 of November 20, the promulgation of Decree no. In Maranhão, with In the educational fi eld, the village schools – subsidized by the state and state the by subsidized – schools village the eld, fi educational the In their autonomy and start missionary work starting in Maranhão – Carvalho (2017)their autonomy described and analyzed all the complexity of these processes. Portuguese Lombardy the opportunity to make contacts and learn a little about the Friar Carlo language and the missionary work of the confreres. In this context, new mission. Initially they were located in Recife, at the Pernambuco Missionarynew mission. Initially they were located in Recife, at the Pernambuco workCity Hall, responsible for popular and indigenous missions and other pastoral of thein the Northeast. The proposal was to do an internship with the Capuchins aexperienced they practice, in however, language; Portuguese the and learn city gainto able were they until place, the of Friars the with icts confl power of series doing missionary work with the prospect of reaching the north of the country. of reaching the north of the country. doing missionary work with the prospect because at that moment the Order’s perspective was to expand geographically because at that moment the Order’s that in the imperial period, when the Padroado and form new cadres, considering religious orders, the Capuchins could not policy was in force, like the other even import European novices. recruit or train native religious or Indians, this task was initially undertaken by the Capuchin missionaries of the Indians, this task was initially undertaken Capuchins Lombard In fact, the Italy. in northern of Lombardy province religious for a mission of the Brazilian government arrived in Brazil in 1892, at the invitation the civilization of the Indians, colonization of in the Amazon that was to reach Amazonian borders (MEIRELES, 1977). the interiors and protection of the Catholic catechesis, imposing the offi cial religion of the Brazilian State in the of the Brazilian State in the cial religion imposing the offi Catholic catechesis, Brazil. With the Republic, system in force in imperial context of the Padroado people, but this does not to be questioned by the indigenous this practice came to exist in the republican beginnings. mean that it ceased and civilization of the the states responsible for the catechesis 1889, which held the Brazilian State to resort to religious orders, especially the Order of the the of Order the especially orders, religious to resort to State Brazilian the of indigenous the responsibilities share with them Minor Friars, to Capuchin administration. affairs with – were synonymous (mostly Italian Capuchins) run by the missionaries A HIBRID AND AMBIGUOUS PROJECT PROJECT AND AMBIGUOUS AND AMBIGUOUS A HIBRID A HIBRID of the nineteenth of the nineteenth 1845 and the end 1845 and the end us, between us, between Amoroso (1998) reminds Amoroso (1998) reminds As MartaAs Marta leadingleading mission, mission, CatholicCatholic the the with with ed ed identifi identifi was was “indigenism” “indigenism” Brazilian Brazilian century, century, the of Order the especially orders, religious to resort to State Brazilian the of indigenous the responsibilities share with them Minor Friars, to Capuchin administration. affairs with – were synonymous (mostly Italian Capuchins) run by the missionaries of the Brazilian State in the cial religion imposing the offi Catholic catechesis, Brazil. With the Republic, system in force in imperial context of the Padroado people, but this does not to be questioned by the indigenous this practice came to exist in the republican beginnings. mean that it ceased and civilization of the the states responsible for the catechesis 1889, which held by the Capuchin missionaries of the Indians, this task was initially undertaken Capuchins Lombard In fact, the Italy. in northern of Lombardy province religious for a mission of the Brazilian government arrived in Brazil in 1892, at the invitation the civilization of the Indians, colonization of in the Amazon that was to reach Amazonian borders (MEIRELES, 1977). the interiors and protection of the perspective was to expand geographically because at that moment the Order’s that in the imperial period, when the Padroado and form new cadres, considering religious orders, the Capuchins could not policy was in force, like the other even import European novices. recruit or train native religious or of reaching the north of the country. doing missionary work with the prospect new mission. Initially they were located in Recife, at the Pernambuco Missionarynew mission. Initially they were located in Recife, at the Pernambuco workCity Hall, responsible for popular and indigenous missions and other pastoral of thein the Northeast. The proposal was to do an internship with the Capuchins aexperienced they in practice, however, language; Portuguese the and learn city gainto able were they until place, the of Friars the with icts confl power of series and start missionary work starting in Maranhão – Carvalho (2017)their autonomy described and analyzed all the complexity of these processes. Portuguese Lombardy the opportunity to make contacts and learn a little about the Friar Carlo language and the missionary work of the confreres. In this context, 322 Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 CAPUCHIN MISSION AND TENTEHAR RESISTANCE: REREADINGS OF THE CONFLICT OF ALTO ALEGRE the Empire. in educationforindigenouspeopleBrazilthatbegan tocirculateattheendof this institutionwasmanagedbytheCapuchinsuntil 1894(NEMBRO,1957). teaching was more practical than theoretical. Owned by the state of Pernambuco, by Fr. FidelisdeFognanoin1873,having Europeanschoolsasamodelwhere Pernambuco). Delivered to the administration of Italian Capuchins, it was founded once operated,inthemunicipalityofPalmares(158kmfromcapital Colony IsabelwasbuiltintheplacewhereMilitaryColony ofPimenteiras the Empire. in educationforindigenouspeopleBrazilthatbegan tocirculateattheendof this institutionwasmanagedbytheCapuchinsuntil 1894(NEMBRO,1957). teaching was more practical than theoretical. Owned by the state of Pernambuco, by Fr. FidelisdeFognanoin1873,having Europeanschoolsasamodelwhere Pernambuco). Delivered to the administration of Italian Capuchins, it was founded once operated,inthemunicipalityofPalmares(158kmfromcapital Colony IsabelwasbuiltintheplacewhereMilitaryColony ofPimenteiras Annali Francescani. saw inthiscolony, thefriarsharedhisimpressionswithreadersof1893 internship atthePernambucoMissionaryCityHall.Delightedwitheverythinghe “Indian Institute”, probablyinspiredbytheIsabelColony hemetwhenwasan the Indians,andmostcontroversialofhisproposalswasfoundingan the MaranhãoofMissionandwasmaincreatorprojecttoworkwith due time,totheAmazonregion”(NEMBRO,1957,p.52). Maranhão territories,animportantstepbecausetheCapuchinscould“extend,in Cândido deAlvarenga, BishopofMaranhão,toarticulatethemissionin the ardorofyouthhisecclesiasticalcareer, contactedMonsignorAntonio of SanMartinoOlearo,whodeclaredhimselftheleaderLombardgroupin In additiontoColôniaIsabel,FriarCarlocertainly knew thenewtrendsInadditiontoColôniaIsabel,FriarCarlocertainly knew thenewtrends Through thestudybyArantes(2005),weknowthatOrphanage Friar CarloofSanMartinoOlearobecamethefi rst regularsuperiorof Friar CarloofSanMartinoOlearobecamethefi rst regularsuperiorof BELTRAMI,BELTRAMI, 1996,p. 1996,p. 17) 17) FRADES MENORESCAPUCHINHOS,FRADES MENORESCAPUCHINHOS, 1893, 1893, p. p. 217 217apud oftheBrazilian oftheBrazilian Republic Republicon the“behalf” [...](ORDEMon the“behalf” [...](ORDEM DOS DOS he exercisedhe exercised oftheEmpire, oftheEmpire, before, before, on“behalf” on“behalf” andafterwards andafterwards initiativeinitiative ofFr. ofFr. FidelisdeFognano, FidelisdeFognano, thework thework oftheinfluence oftheinfluence And whenweAnd whenwe thinkthat thinkthat allofthis is thecreativity allofthis is thecreativity and and hundredhundred cattle. cattle. familiesfamilies and,to and,to theInstitute, theInstitute, theentriesofmore theentriesofmore thana thana areare two two large large farms, farms, whichprovide whichprovide life life andwork andwork for for many many Outside theColony,Outside theColony, butstill butstill owned owned by by theColony, theColony, there there because theColonybecause theColony has to has to beself-sufficient.[...] beself-sufficient.[...] schools schools all hereall here youyou can can find find it it with with an an American American grandeur,grandeur, blacksmith, blacksmith, mechanic, mechanic, tailor,tailor, shoemaker,shoemaker, baker,baker, butcherbutcher The four elementary schools,musicschool,carpentry, [reported:][reported:] “The “The experience experience hasconvinced hasconvinced methat methat itis itis A missionaryA missionary whoworked whoworked amongtheMundurucu [...] amongtheMundurucu [...] encounteredencountered inthevillages,where inthevillages,where theoldIndians resisted. theoldIndians resisted. the cities,seekingtothe cities,seekingto overcome overcome thedifficultiesthat thedifficultiesthat theschool theschool the areathe area ofvillages andinboarding ofvillages andinboarding schoolsfor schoolsfor children children in in missionarymissionary powers powers investing investing ineducational ineducational institutes institutes outside outside At theendofCapuchinperiod,we willseethetutelary and apud Maria Aparecida Corrêa Custódio Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 323 it is no longer the , where we can count about 5,000, with that caution caution with that about 5,000, can count we , where the state governor, to whom P. Carlo orally exposed his visit, exposed Carlo orally whom P. to governor, the state and, system fruitful than the old colonization it more found Christians. convinced more trip ever the exploration Came back from subsidies and the lack of established the absolute due to that, the Indians, has infiltrated that disgust great case of thinking about colonization as a means of conversion, but that the only way is to treat them as parishioners of Barra do Corda General Fr. the great to exposed already were and plans that the grace of April 15 and with all these means that in a letter the in can suggest and opportunity we of God, experience implementation. this project, of who fully approves the bishop, In addition to He paid a visit to the village of the Canelas de Ponto Indians, Indians, Indians, Canelas de Ponto Canelas de Ponto the village of the the village of the He paid a visit to He paid a visit to and and de Catité de Catité and Jacaré, and Guajajaras and Jacaré, and Guajajaras de Macura de Macura Mateiros Mateiros and and founded founded de Dois Braços, de Dois Braços, disabled Colônia disabled Colônia the currently the currently Giuseppe Giuseppe Fr. Fr. the late the late by by development development with great with great conducted conducted da Loro. da Loro. dying and dying and boys 18 boys 18 baptize baptize to able to able was he visit was a he such visit a On such On wealthy and good wealthy of and good of care the care the to to entrusted or people entrusted or people Christians. convinced more trip ever the exploration Came back from subsidies and the lack of established the absolute due to that, the Indians, it is no longer the has infiltrated that disgust great case of thinking about colonization as a means of conversion, but that the only way is to treat them as parishioners of Barra caution with that about 5,000, can count we do Corda, where General Fr. the great to exposed already were and plans that the grace of April 15 and with all these means that in a letter the in can suggest and opportunity we of God, experience implementation. this project, of who fully approves the bishop, In addition to his visit, exposed Carlo orally whom P. to governor, the state and, system fruitful than the old colonization it more found morally impossible to give the Indian boys and girls a complete complete complete a a girls girls andand boys boys Indian Indian the the give give to to impossible impossible morally morally who who of their parents, in the hands of their parents, in the hands are are they while they while education education men and men and houses, confusing houses, confusing in large vicious, living usually in large vicious, living usually are are boarding boarding The The and single.” small, married and and single.” small, married and large large women, women, in contact put Indians in contact put Indians that that institutes institutes educational schools and educational schools and of of impasse the of impasse out the of out way the way the were were children children Christian with Christian with emphasis added) emphasis added) 110, 110, p. 1998, p. 1998, (AMOROSO, (AMOROSO, catechesis. catechesis. According to this plan, the Capuchins were responsible for some pastoral plan, the Capuchins were responsible According to this In summary, we can say that, based on his observations from Colônia from Colônia that, based on his observations that, based on his observations can say can say we we In summary, In summary, for some pastoral plan, the Capuchins were responsible According to this Second Empire. From this parish they reached the indigenous people, who were Second Empire. From this parish they with through contact with the villages, catechesis integrated Friar Carlo’s priority, of this based institute for Indian children. All parish work and the creation of an out carried activities on missionary the report in presented quick diagnosis, on a 1894. 1893 and May between May work in São Luís, served the interior and some locations in Ceará and Piauí work in São Luís, served the interior jurisdiction of the Diocese of Maranhão) with (which at the time were under the who had been missions and took over the Parish of Barra do Corda, traveling years, being a strategic region for them, as without a priest for more than 20 the in Indians the with work missionary Order’s the of scene the been had it Isabel, knowledge of Capuchin experiences with indigenous people in the of Capuchin experiences with Isabel, knowledge in the Franciscan Annals of were periodically published imperial period (which and inferences, Friar all, from their own appropriations the Order) and, above in line with the demands of plan for the Maranhão of Mission Carlo drew up a Maranhão’s Diocese. Isabel, knowledge of Capuchin experiences with indigenous people in the of Capuchin experiences with Isabel, knowledge in the Franciscan Annals of were periodically published imperial period (which and inferences, Friar all, from their own appropriations the Order) and, above in line with the demands of plan for the Maranhão of Mission Carlo drew up a Maranhão’s Diocese. and some locations in Ceará and Piauí work in São Luís, served the interior jurisdiction of the Diocese of Maranhão) with (which at the time were under the who had been missions and took over the Parish of Barra do Corda, traveling years, being a strategic region for them, as without a priest for more than 20 the in Indians the with work missionary Order’s the of scene the been had it reached the indigenous people, who were Second Empire. From this parish they with through contact with the villages, catechesis integrated Friar Carlo’s priority, based of this institute for Indian children. All parish work and the creation of an out carried activities on missionary the report in presented quick diagnosis, on a 1894. 1893 and May between May 324 Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 CAPUCHIN MISSION AND TENTEHAR RESISTANCE: REREADINGS OF THE CONFLICT OF ALTO ALEGRE envision anewtimefortheindigenous missionintheRepublic. by Antonino, on August 24, 1895, seem to support the proposal of Friar Carlo and with the government of the diocese). In fact, the fragments of the opinion issued and amemberoftheCabidodeSãoLuís(collegiatepriestswhocontributed who hadbeenamissionaryintheextinctColony DoisBraçosdeBarradoCorda follow theguidelinesofAntoninodaReschio,secretaryMissionsinRome, Capuchin Order). Against the advice of the council, Friar Carlo said that he would between FriarCarloandhislocalcouncilors,the“discreet”(thusidentified bythe São FranciscodeAssis). and taketheirchildrentoeducatethemattheattachedschool(InstitutodeÍndios in May 1895), it was intended to “dismantle villages”, regroup the original peoples according totheminutesoffoundinghouseinBarradoCorda(occurred Christians. However, thisideawasnotconfirmed, givingway tootherintentions: the indigenousandinsertthemintocoexistencewithnon-indigenous 4 3 envision anewtimefortheindigenous missionintheRepublic. by Antonino, on August 24, 1895, seem to support the proposal of Friar Carlo and with the government of the diocese). In fact, the fragments of the opinion issued and amemberoftheCabidodeSãoLuís(collegiatepriestswhocontributed who hadbeenamissionaryintheextinctColony DoisBraçosdeBarradoCorda follow theguidelinesofAntoninodaReschio,secretaryMissionsinRome, Capuchin Order). Against the advice of the council, Friar Carlo said that he would between FriarCarloandhislocalcouncilors,the“discreet”(thusidentified bythe São FranciscodeAssis). and taketheirchildrentoeducatethemattheattachedschool(InstitutodeÍndios in May 1895), it was intended to “dismantle villages”, regroup the original peoples according totheminutesoffoundinghouseinBarradoCorda(occurred Christians. However, thisideawasnotconfirmed, givingway tootherintentions: the indigenousandinsertthemintocoexistencewithnon-indigenous 4 this perspective (CARVALHO, 2017). parish closeto thevillagesand, socio-ecclesiastical place, work withindigenouspeople. Barra doCorda was idealized in Indians, butwithoutresorting to theState, following thesuggestion ofthebishop ofPará, to accept thecharge ofa At first, Friar Carlowanted autonomy inrelation to thegovernment, that is,hewanted to carryoutcatechesis for the sperare anchemateriali soccorsi. dell’antico sistema dicolonizzazione e, senzaobbligarsi anulladideterminato, promise ilsuoappoggiomorale efece questo progetto, ilGovernatore delloStato, cuiP. Carlo diedeorale relazione dellasuavisitalogiudicó piúprofícuo l’esperienza el’opportunitá solo possono suggerire nel l’attuazione. Oltre aMons.Vescovo, chepienamente aprova cautele edisegnichegiáfurono esposti alRev. Gnerale inlettera 15 Aprileecon tuttiqueimezzi chelagrazia diDio, sia quelloditrattarli come parrochiani diBarra doCorda nelcuitermine senepossiamo contare un5.000, con quelle che s’infiltrónegliIndiinonsiapiúcasodipensare acolonizzazione come mezzo diconversione, machel’único mezzo viaggio diesplorazione sempre piúconvinto che, perl’assolutamancanza disussidi stabili eperlagrande ripugnanza da Loro. IntalvisitapotéBattezzare 18bambiniemoribondioaffidati allecure dibuoniericchi cristiani. Ritornó dalsuo Catité edellaora dispersaColonia di DousBraços, giáfondata econdotta agrande sviluppo dalfunostro P. Giuseppe In theoriginal:Fece unavisitaalleAldeedegliIndigeniCanelasdiPonto, Mateiros di Mucura eJacaréGuajajaras di this perspective (CARVALHO, 2017). parish closeto thevillagesand, socio-ecclesiastical place, work withindigenouspeople. Barra doCorda was idealized in Indians, butwithoutresorting to theState, following thesuggestion ofthebishop ofPará, to accept thecharge ofa At first, Friar Carlowanted autonomy inrelation to thegovernment, that is,hewanted to carryoutcatechesis for the sperare anchemateriali soccorsi. dell’antico sistema dicolonizzazione e, senzaobbligarsi anulladideterminato, promise ilsuoappoggiomorale efece questo progetto, ilGovernatore delloStato, cuiP. Carlo diedeorale relazione dellasuavisitalogiudicó piúprofícuo l’esperienza el’opportunitá solo possono suggerire nel l’attuazione. Oltre aMons.Vescovo, chepienamente aprova cautele edisegnichegiáfurono esposti alRev. Gnerale inlettera 15 Aprileecon tuttiqueimezzi chelagrazia diDio, sia quelloditrattarli come parrochiani diBarra doCorda nelcuitermine senepossiamo contare un5.000, con quelle che s’infiltrónegliIndiinonsiapiúcasodipensare acolonizzazione come mezzo diconversione, machel’único mezzo viaggio diesplorazione sempre piúconvinto che, perl’assolutamancanza disussidi stabili eperlagrande ripugnanza da Loro. IntalvisitapotéBattezzare 18bambiniemoribondioaffidati allecure dibuoniericchi cristiani. Ritornó dalsuo Catité edellaora dispersaColonia di DousBraços, giáfondata econdotta agrande sviluppo dalfunostro P. Giuseppe In theoriginal:Fece unavisitaalleAldeedegliIndigeniCanelasdiPonto, Mateiros di Mucura eJacaréGuajajaras di Regarding theinstituteforIndianboys,therewasadifference ofopinion In practice,thereportintendedtoshowthatintentionwasbaptize MENORES CAPUCHINHOS, 1894-1900, fl. 18, emphasis added) added) emphasis 18, MENORES CAPUCHINHOS, 1894-1900, fl. adults] whowantedtoleavethevillages Search forlandandeverything[for]thosecaboclos[indigenous who liveinthevillages. Take caboclinhos reduce Care must therefore betaken to of theparish]. 2 2 1 1 important purposes: important purposes: The highlights)highlights) (RELATÓRIO..., 1894/1995, fl.2,own translation and moralmoral supportandalsogave supportandalsogave hopeof[financial]support hopeof[financial]support without beingboundby anything determined, promised his Take caboclinhos reduce themto families. Care must therefore betaken to dismantlevillagesand of theparish]. MENORES CAPUCHINHOS, 1894-1900, fl. 18, emphasis added) added) emphasis 18, MENORES CAPUCHINHOS, 1894-1900, fl. adults] whowantedtoleavethevillages.(ORDEM DOS FRADES Search forlandandeverything[for]thosecaboclos[indigenous who liveinthevillages. st nd ItistheChristianizationandcivilizationofIndians; The cure of the vast parish of Barra do Corda [evangelization Institute Institute, orrather, CasadaBarra doCorda, has two very themto families. Christianization andcivilizationoftheIndians 4 , orrather, CasadaBarra doCorda, has two very [indigenous boys] [indigenous boys] from theirsmallfamilies from theirsmallfamilies dismantle villagesand . (ORDEM DOS FRADES ; 3 Maria Aparecida Corrêa Custódio Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 325 (COLEÇÃO..., 1895, 1895, 1895, (COLEÇÃO..., (COLEÇÃO..., 55 , giá notei che poco vi era da sperare dal sistema imposto dal imposto dal sistema da sperare vi era che poco , giá notei , giá notei che poco vi era da sperare dal sistema imposto dal imposto dal sistema da sperare vi era che poco caboclos, giá notei caboclos fl. 47, own translation and highlights) and highlights) translation own fl. 47, Dividing indigenous women and educating girls, [even] if if [even] [even] girls, girls, and educating and educating Dividing indigenous women Dividing indigenous women be be India would India would the the afar, afar, from from it it deal with deal with to to wanted wanted only only we we that that only conclusion only conclusion The The us arrows. us arrows. give give jealous and would jealous and would send nuns, send nuns, to to the Institute the Institute is for is for be [viable] be [viable] me to me to seems to seems to them, them, keep keep to to will think how will think how us. We us. We like like the Mission, the Mission, from from the rules the rules to to can, according can, according them, as much as we them, as much as we directing directing Regarding the education of the caboclos, I already knew that that that knew knew I already I already caboclos, caboclos, of the of the education education the the Regarding Regarding the the by by imposed imposed system system the the from from expected expected be be to to little was little was neither neither was was because evangelization because evangelization Government, Imperial Government, Imperial remaining remaining the boys, the boys, made by made by was was Little profit Little profit stable. nor stable. nor free free the the [...]. Therefore, [...]. Therefore, parents parents and worse and worse polygamous with their polygamous with their them in them in and keep and keep children children have have is to is to way way effective and effective and real real school. school. and civilians, and civilians, also from adults, also from adults, from from separate separate In establishments In establishments religious with religious with catechism) catechism) frequent frequent to (in addition to (in addition occupied occupied and and arts and crafts, arts and crafts, in agriculture, in agriculture, letters, letters, functions and first functions and first habits. habits. their eating without changing their eating without changing and highlights) translation own fl. 47, In the same report it appears that, despite recognizing all these In the same report it appears In the same report it appears that, despite recognizing all these In the same report it appears In the 1896 report, which contains the description of Frei Carlo’s of Frei Carlo’s which contains the description which contains the description In the 1896 report,In the 1896 report, In the original: Riguardo alla educazione del In the original: Riguardo dei fanciulli, il profitto era altresí Pochissimo né stabile. libera, non era Imperiali, piché la evangelizzazione Governo tenerli e i fanciulli é quello di avere ed efficace vero Quindi il mezzo poligami e peggio. genitori loro rimanendo coi funzioni assiduo) che al catechismo (oltre dagli adulti; anche civili; ed occupati separati In stabilimenti colllegialmente. abitudini nel mangiare. le loro e senza cambiare arti e mestieri, nell agricoltura, e prime lettere, religiose In the original: Riguardo alla educazione del In the original: Riguardo dei fanciulli, il profitto era altresí Pochissimo né stabile. libera, non era Imperiali, piché la evangelizzazione Governo tenerli e i fanciulli é quello di avere ed efficace vero Quindi il mezzo poligami e peggio. genitori loro rimanendo coi funzioni assiduo) che al catechismo (oltre dagli adulti; anche civili; ed occupati separati In stabilimenti colllegialmente. abitudini nel mangiare. le loro e senza cambiare arti e mestieri, nell agricoltura, e prime lettere, religiose 5 5 the initial diagnosis of not promoting “colonization as a means of conversion” “colonization as a means of conversion” the initial diagnosis of not promoting ecclesial investment: yet another . 2) and required fl 1894/1995, (RELATÓRIO..., the sexual division of religious service. diffi culties, aggravated by the “insinuations of Christian businessmen, farmers by the “insinuations of Christian culties, aggravated diffi the distrust of the indigenous people, which further stimulated and workers”, the implantation of the São José da Friar Carlo planned with his confreres school for Indian girls) on a farm in the (and a boarding Providência Colony contradicted . 17). This decision 1896/1995, fl region (RELATÓRIO..., Alegre Alto the friars, so much so, that they tried to arrow Fr. Celso”, in charge of visiting the Celso”, to arrow Fr. the friars, so much so, that they tried It is also reported that, in this circumstance, villages and recruiting the children. Barra Grande and requested help from the a meeting was held with society from and enjoy around “our desire to enslave the stories that circulated chiefs to deny . 16, our translation). 1896/1995, fl the poor Indians” (RELATÓRIO..., an evaluative nature, as it is usual in religious orders and congregations), there an evaluative nature, as it is usual is it time: over intense more become would it that ict confl a of signs already were from the villages between Barra do Corda mentioned that the indigenous people reluctant to give – “they were the most and Grajaú – the vast majority Tentehar! did not want to know about the Government or their children to the Institute, they canonical visit to the Instituto dos Índios in Barra do Corda (an annual activity of the Instituto dos Índios in Barra do canonical visit to canonical visit to the Instituto dos Índios in Barra do Corda (an annual activity of the Instituto dos Índios in Barra do canonical visit to in religious orders and congregations), there an evaluative nature, as it is usual is it time: over intense more become would it that ict confl a of signs already were from the villages between Barra do Corda mentioned that the indigenous people reluctant to give – “they were the most and Grajaú – the vast majority Tentehar! did not want to know about the Government or their children to the Institute, they in charge of visiting the Celso”, to arrow Fr. the friars, so much so, that they tried It is also reported that, in this circumstance, villages and recruiting the children. Barra Grande and requested help from the a meeting was held with society from and enjoy around “our desire to enslave the stories that circulated chiefs to deny . 16, our translation). 1896/1995, fl the poor Indians” (RELATÓRIO..., by the “insinuations of Christian businessmen, farmers culties, aggravated diffi the distrust of the indigenous people, which further stimulated and workers”, the implantation of the São José da Friar Carlo planned with his confreres school for Indian girls) on a farm in the (and a boarding Providência Colony contradicted . 17). This decision 1896/1995, fl region (RELATÓRIO..., Alegre Alto “colonization as a means of conversion” the initial diagnosis of not promoting investment: . 2) and required yet another ecclesial fl 1894/1995, (RELATÓRIO..., the sexual division of religious service. 326 Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 CAPUCHIN MISSION AND TENTEHAR RESISTANCE: REREADINGS OF THE CONFLICT OF ALTO ALEGRE their societies and cultures” (GOMES, 2002, p. 267). their societiesandcultures”(GOMES,2002,p.267). to catechizeandcivilizeIndians,theyconcludedthat wouldhave toactdisrupt great lessonthattheJesuitexperiencehadtransmitted tohissuccessors.Thus,inorder of changingthecustomsIndiansatany price.“Suchwas,withouta doubt, the century, whichcombined the notions of catechesis andcivilizationwith the practice Lombard Capuchins,whichcanbeunderstoodintheframeworkofthought19th not evenMansuetocouldescapetherepresentationofindigenousmission for example, in the Tapajós River (NEMBRO, 1957; CASTRONALVAS, 2000). However, villages andinstructingtheindigenouspeopleinreligionlettersaswasdone, mission, whichconsistedofthepracticeCapuchinwanderingandresidingin letter saying: “wearenotontherightpath”(COLEÇÃO...,1896,fl. 65). de Verdello, newlyelectedprovincialofLombardy, Mansuetohadwrittenhima their children.AccordingtoFriarCarlohimself,whenhewroteFr. Paolino in the reduction of indigenous peoples, much less in the institutionalization of the missionaries of the Maranhão of Mission (discreet elder), that did not invest and the criticism of missionaries such as Friar Mansueto da Peveranza, one of Alto Alegre Mission,confi rming thefi asco thatCarlo fearedinthe1895report in theboardingschoolmodalitythathadbeenemergingsinceSecondEmpire. not unaware of the new trends in formal education for the Amerindians, especially Empire which,bytheway, didnotworkwiththeCapuchins.However, hewasalso the creationofa colony thatwould remind in some aspects the settlements of the project, thatis,inaway alignedwithexperiencesfrompreviousperiods,suchas (RELATÓRIO..., 1979,p.2;RELATÓRIO..., 1896/1995). annual subsidytomaintainallactivities,reasonforfriarCarlo’scomplaint competence totakecareoftheeducationIndianboys”, grantingameager the stategovernment,whichsince“February26,1896recognizedfriars forming good Christians and agricultural workers, with some support from important initiativeto“incorporatetheIndiansintocivilizedpopulation”, do Corda,theCapuchinsimmediately do Corda,theCapuchinsimmediatelyarticulatedexpansionoftheirmission, articulatedtheexpansionoftheirmission, As wesaw earlier, in that yearof 1896, the workwas already organized in Barra THE AQUILES HEEL OFTHEMISSION their societiesandcultures”(GOMES,2002,p.267). to catechizeandcivilizeIndians,theyconcludedthat wouldhave toactdisrupt great lessonthattheJesuitexperiencehadtransmitted tohissuccessors.Thus,inorder of changingthecustomsIndiansatany price.“Suchwas,withoutadoubt,the century, which combined the notions of catechesis andcivilization with the practice Lombard Capuchins,whichcanbeunderstoodintheframeworkofthought19th not evenMansuetocouldescapetherepresentationofindigenousmission for example, in the Tapajós River (NEMBRO, 1957; CASTRONALVAS, 2000). However, villages andinstructingtheindigenouspeopleinreligionlettersaswasdone, mission, whichconsistedofthepracticeCapuchinwanderingandresidingin letter saying: “wearenotontherightpath”(COLEÇÃO...,1896,fl. 65). de Verdello, newlyelectedprovincialofLombardy, Mansuetohadwrittenhima their children.AccordingtoFriarCarlohimself,whenhewroteFr. Paolino in the reduction of indigenous peoples, much less in the institutionalization of the missionaries of the Maranhão of Mission (discreet elder), that did not invest and the criticism of missionaries such as Friar Mansueto da Peveranza, one of Alto Alegre Mission,confi rming thefi asco that Carlofearedinthe1895report in theboardingschoolmodalitythathadbeenemergingsinceSecondEmpire. not unaware of the new trends in formal education for the Amerindians, especially Empire which,bytheway, didnotworkwiththeCapuchins.However, hewasalso the creationofa colony thatwould remind insomeaspects the settlements of the project, thatis,inaway alignedwithexperiencesfrompreviousperiods,suchas (RELATÓRIO..., 1979,p.2;RELATÓRIO..., 1896/1995). annual subsidytomaintainallactivities,reasonforfriarCarlo’scomplaint competence totakecareoftheeducationIndianboys”, grantingameager the stategovernment,whichsince“February26,1896recognizedfriars forming good Christians and agricultural workers, with some support from important initiativeto“incorporatetheIndiansintocivilizedpopulation”, 6 possumus, secondo leregole delloro Istituto, madevono essere come leSalesiane coi Salesiani. che monachesieno nostre, della Missione, euna solacosa com noi.Noipenseremo amantenerle, adirigerle, quantum la gelosiaindiaciregalerebbe dellefrecce. L’única conclusione chemipare dover essere dell Istituto, che lemandae In theoriginal:Divideróledonneindiee adeducare lefanciulle, mentre sevolessimo trattare diquesto solodilontano possumus, secondo leregole delloro Istituto, madevono essere come le Salesiane coi Salesiani. che monachesieno nostre, della Missione, euna solacosa com noi.Noipenseremo amantenerle, adirigerle, quantum la gelosiaindiaciregalerebbe dellefrecce. L’única conclusione chemipare dover essere dell Istituto, chelemandae In theoriginal:Divideróledonneindiee adeducare lefanciulle, mentre sevolessimo trattare diquesto solodilontano For Mansueto, the ideal was to adopt the traditional method of walking For Mansueto,theidealwastoadopttraditionalmethodofwalking For Mansueto,theidealwastoadopttraditionalmethodofwalking However,However, alargepartoftheCarlisianplanachievedadverseresultsin alargepartoftheCarlisianplanachievedadverseresultsin Anyway, we can say that Friar Carlo managed the construction of a hybrid In any case,fortheCapuchins,foundingacolony wasyetanother Grosso]. (COLEÇÃO..., 1896, fl.62,ourtranslation) by Capuchinsfor theirwork withindigenouspeopleinMato of their Institute, but they must be like Salesians Grosso]. (COLEÇÃO..., 1896, fl.62,ourtranslation) by Capuchinsfor theirwork withindigenouspeopleinMato 6 [admired Maria Aparecida Corrêa Custódio Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 327 occupied by the Indians, its rightful owners, who, living under who, its rightful owners, the Indians, by occupied Raimundo Ferreira had allowed regime, property a communal abusing the who, as Raimundo Cearense, known de Melo, had made him, sold the friars the Indians that concession a conflict thus starting right of possession, a non-existent DE PESQUISAS (INSTITUTO today. has worsened that 27) – IPES, 1981, p. E SOCIAIS ECONÔMICAS [...] bought, with the help of the State Government, a plot of a plot of Government, Government, help of the State help of the State [...] bought, with the[...] bought, with the of Grajaú the cities of Grajaú the cities from from distance equal distance equal at at 36 km2 located 36 km2 located the villages of Cana and neighboring the villages of Cana and neighboring do Corda do Corda and Barra and Barra others. others. Manu and several Manu and several Crocagés, Crocagés, Jenipapo, Jenipapo, Côco, Côco, Brava, Brava, the the by by [interviewed Milhomem [interviewed Milhomem Sidney Sidney to to according according However, However, traditionally traditionally territory part of the territory part of the land was this land was this IPES team], IPES team], living under who, its rightful owners, the Indians, by occupied Raimundo Ferreira had allowed regime, property a communal abusing the who, as Raimundo Cearense, known de Melo, had made him, sold the friars the Indians that concession a conflict thus starting right of possession, a non-existent DE PESQUISAS (INSTITUTO today. has worsened that 27) – IPES, 1981, p. E SOCIAIS ECONÔMICAS For this, they For this, The Colony of Alto Alegre had yet another aggravating factor: like the factor: like aggravating had yet another Alegre of Alto The Colony But it is necessary to question what was the cost of this success for the But it is necessary to question what In this place, the Capuchins founded the Colony of São José da Providência Providência of São José da of São José da founded the Colony founded the Colony place, the Capuchins place, the Capuchins In this In this was the cost of this success for the But it is necessary to question what the factor: like aggravating had yet another Alegre of Alto The Colony For this, they For this, been very harmful to the coexistence between indigenous and non-indigenous been very harmful to the coexistence between indigenous and non-indigenous many by contamination as such Indians, the for losses of series a causing people, the diseases. Later on we will show that the measles epidemic that devastated deaths, probably due to the fact that they “were living caused many colony with together with civilized personnel and then they were also contaminated constituted by the Capuchins. open to the old villages of the Capuchin mission in the Second Empire, it was by the Jesuits Christian families of Barra do Corda, a practice that was avoided of having and widely criticized by scholars of the imperial period in the sense indigenous population. Like the settlements of the Jesuits of colonial times, indigenous population. Like the it was a place previously chosen to group analyzed by Baêta Neves (1978), promoting the rationalization ethnicity, indigenous people regardless of their to non- of their homes, work, clothes, use of their bodies and time according and constant a lot of dissatisfaction of this generated indigenous standards. All guard indigenous by the and coercion punishment to subject were which escapes, the land, to the investment technological development of Capuchins and the and Capuchins of development technological investment the to land, the who “learned with resourcefulness and commitment of indigenous people and our were produced 23). Soon sugar and fl intelligence” (ORDEM..., 1951, p. for domestic consumption. sold to neighboring markets and used (better known as the Colony of Alto Alegre), which initially brought together which initially brought together Alegre), of Alto (better known as the Colony and people and a few more Tentehar between 70 and 150 non-indigenous achieved In economic terms, this colony Timbira families from nearby villages. it became a construction site cultivating some success, as in just four years corn, etc., thanks to the good conditions of cotton, rice, cane, beans, manioc, choosing a place called Alto Alegre, which was a rural area known as “São as “São as “São known known area area was a rural was a rural which which Alegre, Alegre, Alto Alto called called a place a place choosing choosing (MONZA, (MONZA, of the jungles” of the jungles” and “oasis and “oasis of travelers, of travelers, a shelter a shelter das Selvas”, das Selvas”, Bernardo Bernardo p. 49). p. 49). 1908/2016, 1908/2016, (better known as the Colony of Alto Alegre), which initially brought together Alegre), of Alto (better known as the Colony and people and a few more Tentehar between 70 and 150 non-indigenous achieved In economic terms, this colony Timbira families from nearby villages. it became a construction site cultivating some success, as in just four years corn, etc., thanks to the good conditions of cotton, rice, cane, beans, manioc, the and Capuchins of development technological investment the to land, the who “learned with resourcefulness and commitment of indigenous people and our were produced 23). Soon sugar and fl intelligence” (ORDEM..., 1951, p. for domestic consumption. sold to neighboring markets and used settlements of the Jesuits of colonial times, indigenous population. Like the it was a place previously chosen to group analyzed by Baêta Neves (1978), promoting the rationalization ethnicity, indigenous people regardless of their to non- of their homes, work, clothes, use of their bodies and time according and constant a lot of dissatisfaction of this generated indigenous standards. All guard indigenous by the and coercion punishment to subject were which escapes, constituted by the Capuchins. open to the old villages of the Capuchin mission in the Second Empire, it was by the Jesuits Christian families of Barra do Corda, a practice that was avoided of having and widely criticized by scholars of the imperial period in the sense been very harmful to the coexistence between indigenous and non-indigenous many by contamination as such Indians, the for losses of series a causing people, the diseases. Later on we will show that the measles epidemic that devastated deaths, probably due to the fact that they “were living caused many colony with together with civilized personnel and then they were also contaminated 328 Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 CAPUCHIN MISSION AND TENTEHAR RESISTANCE: REREADINGS OF THE CONFLICT OF ALTO ALEGRE persecution (theycarriedbulletfragmentsinthebody). came tolivewithrelativesaffected bythesequelsofpost-rebellionpolice developed byMundicoCarvalho,Tentehar fromtheOlhoD’Água village, who persecution (theycarriedbulletfragmentsinthebody). came tolivewithrelativesaffected bythesequelsofpost-rebellionpolice developed byMundicoCarvalho,Tentehar fromtheOlhoD’Água village, who in thetextspresentedbelow. recruitment methodthatwascarriedoutduringvisitstothevillages,asindicated format asthemaleinstituteofBarradoCorda,startingwithquestionable of Gênovaorganizedthegirls’boardingschoolinsamesocio-educational in Alto Alegre, in1899. mission, theIndiangirlsinstitutewasonlyoffi cially openedwhentheyarrived Even so,asthenunsrepresentedaworkforceofgreatsocialutilityfor that intheecclesiasticalstructuretheywouldnothave thepowerofpriest. the ItalianCapuchinsindirectionofanimportantundertaking,butknowing aspect isthatthisactioncanbeconsideredafeminizationofthemission,placing of Gênova,thuspromotingthesexualdivisionmissionaryservice.Thepositive already pointedout,theLombardCapuchinscalledtheirpatricians, female boardingschool.To guaranteethefulfi llment ofthisgoal,aswehave Institute ofEconomicandSocialResearch(Ipes)(1981,p.80). seen any ofthemsick”, reportedReginaldoGomesdeSousatoresearchersatthe the disease, so they thought that maybe it was a purpose, because they had never Another versionthatcriticizesthechildrecruitment methodologywas Under thegeneralcommandofLombardCapuchins,Capuchins The samecivilizingpatternsofthecolony wouldbereproducedinthe Under thegeneralcommandofLombardCapuchins,Capuchins The samecivilizingpatternsofthecolony wouldbereproducedinthe (ABREU,(ABREU, 1931, 1931, p. p. 220) 220) Pindaré forestPindaré forest sothat sothat thefriarswould thefriarswould nottake nottake hischildren. hischildren. suckling. Onetoldsuckling. Onetold methat methat hisfather hisfather moved moved from from there there to to the the friars tookfriars took theculumisinhos[young theculumisinhos[young children] children] that that were were still still ManyMany ofthemsplittheirbreasts, ofthemsplittheirbreasts, say say theIndians,because theIndians,because toto theirparents theirparents again. again. thatthat the friars cloisteredthe friars cloistered in the conventin the convent and never and never presented presented mad, enteringmad, entering thewoods, thewoods, mourningtheloss mourningtheloss ofthechildren ofthechildren occurrences,occurrences, tell. tell. They They say say that that there there were were Indianswhowent Indianswhowent the oldIndiansthemselves,the oldIndiansthemselves, whowere whowere witnesses witnesses ofthetragic ofthetragic mothers’ mothers’ arms. arms. ThisThis is is whatwhat residentsresidents of Barraof Barra do do CordaCorda and and who werewho were more more loyal, loyal, removed removed theyoung theyoung children children from from their their These [friarsandnuns], through theChristianized Indians go,go, hetook hetook itto itto him.“There him.“There issomuch littleIndianinthe issomuch littleIndianinthe cheating,cheating, even even whenhewas whenhewas finished.Those finished.Those who wanted who wanted to to a childwho...a childwho... Athanasius Athanasius took, took, kept kept thelittleIndianapart, thelittleIndianapart, caraícaraí [white [white man]arrive man]arrive like like this,inthevillage, this,inthevillage, hegathers hegathers soon astheysoon asthey took took them.[...].SeetheIndian whenheseesthe them.[...].SeetheIndian whenheseesthe villages. Theyvillages. They took took alotofthings, cigarettes, alotofthings, cigarettes, thesethingsas thesethingsas waswas the carpenter the carpenter ofthepriests, ofthepriests, they they assigned assigned to to goto goto the the They putanemployee ofthem, whowas Athanasius, who Maria Aparecida Corrêa Custódio Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 329 screaming, going into the woods”. Sometime later, the chief Sometime later, the woods”. going into screaming, time, that at a day for whose son had been lost of the village, missionaries... the of one Salvatore, Father for trap a up set 239) p. 2002, (TOSO, In the Cronaca of the mission of S. José da Providência, it is it is of S. José da Providência, of S. José da Providência, of the mission of the mission In the Cronaca In the Cronaca chief who [taking Capuchin chief who [taking Capuchin when the entourage when the entourage that that read read in order in order do Corda do Corda of Barra the city of Barra the city to to Alegre Alegre in Alto in Alto were were a a came close to came close to Italy] Italy] to to São Luís and return São Luís and return embark for embark for to to “imagined it was “imagined it was Indians, seeing all those people, the Indians, seeing all those people, the village, village, education. education. a forced a forced and girls” for and girls” for the boys the boys steal steal to to an assault an assault away, away, ran ran with their children with their children the women the women this reason, this reason, “For “For the chief Sometime later, the woods”. going into screaming, time, that at a day for whose son had been lost of the village, missionaries... the of one Salvatore, Father for trap a up set 239) p. 2002, (TOSO, village, so and so, so and so, yes ...” But he did it, taking it by it by it by it, taking it, taking he did he did But But ...” ...” yes yes so and so, so and so, so, so, so and so and village, village, The The the stream. the stream. a village by in a village by in there there He walked He walked force. force. by by force, force, killed killed immediately immediately almost almost there, there, disgraced disgraced were Indians, who were Indians, who point attached point attached with a knife with a knife arrow, with an arrow, with an there him. He left there him. He left the arrow, escaped because he the arrow, escaped because he see, see, you you tip of an arrow, the tip of an arrow, the to to of of mainstay on the mainstay on the caught it was caught it was the arrow, the arrow, when he released when he released a lot came with a lot came with but he already but he already he ran, he ran, there, there, From From the house. the house. of little Indian. [...] of little Indian. [...] up the soft up the soft picked he picked he resting, resting, was was an Indian woman an Indian woman Now, Now, mother saw nor mother saw nor neither father neither father There, There, there. it there. it child and took child and took 111-112) 111-112) p. (IPES, 1981, p. (IPES, 1981, anymore. child anymore. child that that This work of cultural homogenization was facilitated by the socialization This work of cultural homogenization was facilitated by the socialization In these contexts, we can see that the Alto Alegre boarding school, in boarding school, in Alegre Alegre the Alto the Alto In these contexts, we can see thatIn these contexts, we can see that This work of cultural homogenization was facilitated by the socialization We also have a relevant narrative recorded by the missionaries of Alto by the missionaries of Alto by the missionaries of Alto a relevant narrative recorded a relevant narrative recorded also have also have We We “sent by their parents to stay with the nuns in boarding for educational purposes”, with the nuns in boarding for educational purposes”, “sent by their parents to stay families wanted to educate their daughters according to Catholic since many 2002, principles, but they had no option in those interiors of Brazil (GOMES, of p. 267). In addition, there was another underlying intention in the constitution scenes of the boarding school, but very different from the daily life of women in scenes of the boarding school, but very different can be seen the villages (ZANNONI, 1998a). The evidence of this type of education sent to their Italian Alegre in the excerpts of letters from the religious of Alto 2002). colleagues (ORDEM DOS FRADES MENORES CAPUCHINHOS, 1951; TOSO, who were elite, and the local girls poor Christian girls and indigenous between rationalize their time and, supposedly, erase their knowledge indigenous people rationalize their time and, supposedly, For this, the nuns were concerned with transmitted by traditional communities. read, Christian etiquette and taught how to dress in the clothes of white women, was that needlework and domestic the to addition in them, like behave and pray behind the part of the condition of non-indigenous woman, a service naturalized addition to teaching how to read, write and count (rudimentary education), added addition to teaching how to read, write their clothes, ethnicities to modify their customs, standardize girls of different Alegre themselves in their book of chronicles, which, unfortunately, was not book of chronicles, which, unfortunately, themselves in their Alegre archive of São Luís. found in the Capuchin addition to teaching how to read, write and count (rudimentary education), added addition to teaching how to read, write to modify their customs, standardize their clothes, ethnicities girls of different erase their knowledge indigenous people rationalize their time and, supposedly, For this, the nuns were concerned with transmitted by traditional communities. read, Christian etiquette and taught how to dress in the clothes of white women, was that needlework and domestic the to addition in them, like behave and pray behind the part of the condition of non-indigenous woman, a service naturalized from the daily life of women in scenes of the boarding school, but very different can be seen the villages (ZANNONI, 1998a). The evidence of this type of education sent to their Italian Alegre in the excerpts of letters from the religious of Alto 2002). colleagues (ORDEM DOS FRADES MENORES CAPUCHINHOS, 1951; TOSO, who were elite, and the local girls poor Christian girls and indigenous between with the nuns in boarding for educational purposes”, “sent by their parents to stay families wanted to educate their daughters according to Catholic since many 2002, principles, but they had no option in those interiors of Brazil (GOMES, of p. 267). In addition, there was another underlying intention in the constitution Alegre themselves in their book of chronicles, which, unfortunately, was not book of chronicles, which, unfortunately, themselves in their Alegre archive of São Luís. found in the Capuchin 330 Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 CAPUCHIN MISSION AND TENTEHAR RESISTANCE: REREADINGS OF THE CONFLICT OF ALTO ALEGRE simply throw theminthebottomofa well”. mothers’ lapandtaking them tothemission,onlylater, whenthey died, their lands, as they were irresponsibly taking their children out of breastfeeding, collected thefollowingversion: itwasa“way ofexpellingtheCapuchins from inquiring aboutthecauses oftheAlto Alegre confl ict, the sameauthor(p.271) nuns theyjustthrewtheir littlecadavers intoadrywell”. Inanothermoment, there hadbeenanepidemic,howthechildrenof missionweredyingandthe p. 269): “Years later, the Tenetehara reported anguish, and without realizing that creativity thatgeneratesoraltradition,asthetestimonies presentedbelowpointout. indigenous childrenwellandtheyweredying.How thishappenedisduetothe narrative preservedovertimeisthestorythatmissionaries werenottreating interpretation, transmissionandrecreationofthese events,thebasiclayer ofthe friars andnunsdidtowardschildren.We canconjecturethat,intheprocessesof infant death,theTentehar people retained and retoldmany storiesabouttheway with thereligiousones.Whetherbecauseofthisepisodeorany otherrelatedto and distrusthasintensifi ed evenmoreintherelationshipofindigenousfamilies nuns theyjustthrewtheir littlecadavers intoadrywell”. Inanothermoment, there hadbeenanepidemic,howthechildrenof missionweredyingandthe p. 269): “Years later, the Tenetehara reported anguish, and without realizing that creativity thatgeneratesoraltradition,asthetestimonies presentedbelowpointout. indigenous childrenwellandtheyweredying.How thishappenedisduetothe narrative preservedovertimeisthestorythatmissionaries werenottreating interpretation, transmissionandrecreationofthese events,thebasiclayer ofthe friars andnunsdidtowardschildren.We canconjecturethat,intheprocessesof infant death,theTentehar people retained and retold many storiesabouttheway with thereligiousones.Whetherbecauseofthisepisodeorany otherrelatedto and distrusthasintensifi ed evenmoreintherelationshipofindigenousfamilies the parentsofgirlsfromAlto Alegre. these institutions. In thenarratives, strongest indigenousreactions are from many childrentodeathinbothinstitutes,greatlyaffecting thedevelopmentof events ended up hampering the mission, such as a measles epidemic that led approximately 82studentsattheboardingschool.However, otherunforeseen was goingwellintheColony ofAlto Alegre, becausetherewerealready order toconstituteChristianfamiliespreservetheCapuchinteachings. trained bytheBarradoCordaIndianInstitute,regardlessoftheirethnicity, in this femaleboardingschool:thatofpreparinggirlstopreferablymarrytheboys simply throw theminthebottomofa well”. mothers’ lapandtaking them tothemission,onlylater, whenthey died, their lands, as they were irresponsibly taking their children out of breastfeeding, collected thefollowingversion: itwasa“way ofexpellingtheCapuchins from inquiring aboutthecauses oftheAlto Alegre confl ict, the sameauthor(p.271) The fiThe first rst report isfrom report isfrom the ethnographic the ethnographic study ofMércio study ofMércio P.P. Gomes(2002, Gomes(2002, As seeninthepreviousfragment,fromthatday on,theclimateofhostility Far away fromnativepedagogy, nunsandfriarsbelievedthateverything Far away fromnativepedagogy, nunsandfriarsbelievedthateverything CAPUCHINHOS,CAPUCHINHOS, 1951, 1951, p. p. 36,emphasisadded) 36,emphasisadded) those whothreatened.those whothreatened. (ORDEM (ORDEM DOS DOS FRADESMENORES FRADES MENORES because therebecause there were were thoseamongtheIndianswhocriedand thoseamongtheIndianswhocriedand ask forask for thetemporary thetemporary suspensionofsuchvisitsto suspensionofsuchvisitsto thevillages, thevillages, villages isresumedvillages isresumed and andtheyaresobadlyreceivedthat they the confidencethe confidence ofthesavages. ofthesavages. Andhere Andhere thetravel thetravel inthe inthe Only afterOnly after extensive extensive efforts efforts and prayers and prayers did theSisters did theSisters regain regain them sothatthem sothat the children the children would would notbetaken notbetaken from from us...”. us...”. shouted,shouted, criedandwe criedandwe ran ran to to oneortheotherandcaressed oneortheotherandcaressed nights. Ourresidencenights. Ourresidence hasbecome hasbecome areal areal village;they village;they sang, sang, had tohad to host host and keep and keep the girls’ mothers the forgirls’ mothers for two two days days and and daughter.daughter. To To calmthemdown, calmthemdown, sincewefearedarevolt, – says– says Sister Sister Inez Inez [...]–andeveryone [...]–andeveryone to to seetheirown seetheirown “Within“Within afew afew hours hours our housewasour housewas filled with“caboclos”filled with“caboclos” a fewa few days. days. In the Colony an epidemic breaks out, decimating children in they aresobadlyreceived since wefearedarevolt that they , we Maria Aparecida Corrêa Custódio Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 331

(Alderico Lopes Filho, leader of Bacurizinho) Filho, Lopes (Alderico from them, I think that was why they were angry. I arrived at meet didn’t and up pick to supposed was I where place the anyone, went to another place and didn’t meet anyone. There was a time when they met some and took them and then to not was taking were they what only But excited. got they evangelize. [The child] Had nothing to do with them. He’s not a son, or a relative, or anything. If you take a small child who is still nursing... a mother who is not a mother does not have the caring as the true mother has. That was where things happened... and went there. As soon as this business started [conflict]. and went there. As soon as this business leadership) de Sousa, Bacurizinho (Taurino to to when the team arrivedwhen the team arrived This fight happened like this: This fight happened like this: there were hiding capture the Indians to take to evangelize, there were hiding capture the Indians to take to evangelize, from them, I think that was why they were angry. I arrived at meet didn’t and up pick to supposed was I where place the anyone, went to another place and didn’t meet anyone. There was a time when they met some and took them and then to not was taking were they what only But excited. got they evangelize. [The child] Had nothing to do with them. He’s not a son, or a relative, or anything. If you take a small child who is still nursing... a mother who is not a mother does not have the caring as the true mother has. That was where things leader of Bacurizinho) Filho, Lopes happened... (Alderico only for boys and another place only for girls. The Indians another place only for girls. The Indians only for boys and really educating, but it was not. thought they were put and up it threw and it took they then sick, got one When and then the boy fell on top of the sword. the sword like that a make would They [Or] it. doing were they how was That put it there. hole in the yard and pick up a boy and evangelizing, not were they that discovered they when Then, started to know that they were killing their children, then they it was not so. indigenous children It was this Caboré who discovered that Then he told his were dying for a long time in Alto Alegre. together got parents children’s the why That’s relatives. The priests took the boys and said it was to take them to to boys and said it was to take them boys and said it was to take them The priests took theThe priests took the boys They spoke to the parents of the study at the school. boys They spoke to the parents of the study at the school. the children; they separated a house who were evangelizing the children; they separated a house who were evangelizing another place only for girls. The Indians only for boys and really educating, but it was not. thought they were put and up it threw and it took they then sick, got one When and then the boy fell on top of the sword. the sword like that a make would They [Or] it. doing were they how was That put it there. hole in the yard and pick up a boy and evangelizing, not were they that discovered they when Then, started to know that they were killing their children, then they it was not so. indigenous children It was this Caboré who discovered that Then he told his were dying for a long time in Alto Alegre. together got parents children’s the why That’s relatives. started [conflict]. and went there. As soon as this business leadership) de Sousa, Bacurizinho (Taurino As experts analyze, the indigenous people “found no meaning in that type type As experts analyze, the indigenous people “found no meaning in thatAs experts analyze, the indigenous people “found no meaning in that The hypotheses for the alleged behavior of the friars and nuns are also of the friars and nuns are also for the alleged behavior for the alleged behavior The hypotheses The hypotheses In our research, the leadership of Bacurizinho narrated a version very very version version a a narrated narrated Bacurizinho Bacurizinho ofof leadership leadership the the research, research, our our In In of education, and were dissatisfi ed with being separated from their children” separated ed with being dissatisfi and were of education, launched by another leadership, showing the appreciation that the Tentehar showing the appreciation that the Tentehar launched by another leadership, family and with for their children, who must be educated in the extended have the help of the entire indigenous community. motivated the rapprochement between the Indians and the enthusiasm to fi ght, fi to enthusiasm the and Indians the between rapprochement the motivated according of contestation, movement of a formation the for is the basis which with the uprising of the Castells (2013) used later to deal to the analysis of indigenous people. close to those captured by Gomes, but adding the intervention of Cauiré (Caboré), of Cauiré (Caboré), the intervention Gomes, but adding captured by close to those that with emotion a rumor laden that he promoted us conjecture which makes of education, and were dissatisfi ed with being separated from their children” from their separated ed with being dissatisfi and were of education, launched by another leadership, showing the appreciation that the Tentehar showing the appreciation that the Tentehar launched by another leadership, family and with for their children, who must be educated in the extended have the help of the entire indigenous community. close to those captured by Gomes, but adding the intervention of Cauiré (Caboré), of Cauiré (Caboré), the intervention Gomes, but adding captured by close to those that with emotion a rumor laden that he promoted us conjecture which makes ght, fi to enthusiasm the and Indians the between rapprochement the motivated according of contestation, movement of a formation the for is the basis which with the uprising of the Castells (2013) used later to deal to the analysis of indigenous people. 332 Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 CAPUCHIN MISSION AND TENTEHAR RESISTANCE: REREADINGS OF THE CONFLICT OF ALTO ALEGRE bathe youwith thewaterof‘mother water’sothatshecan protect you”and purification bath andthegrandmotherrecitesformula:“my daughter, Iwill problems withtheuterus. (against eachother)sothat themenstrualfl ow isstopped andsheneverhas to beafuturemother. The grandmotheralsoalways squeezes thegirl’slegs her withhands,startingthebuttocks,so thatshecancreatestrength the girl cannot bathe, but she is cleaned by her grandmother who squeezes p. 22).Itisalsoaperiodofgreatcare,materialized in varioussymbolicgestures: believed thatthegirlisvulnerabletoallkindsof danger”(ZANNONI,1999, house) forfi ve tosevendays. “Thisis aperiodsurroundedbytaboos,asitis menstruation, whenthegirlisimprisonedinan “ambush”(insideherown organization ofthesepeople. the importance of women is remarkable in the social, economic and political (fi rst delivery, introducingthechildtocommunity, female/maleinitiation), affirmation ofmalesuperiorityoverfemalethatcanbeobservedinseveralrituals whose documentationwasalsonotfoundintheCapuchinarchive. ecclesiastical processopenedafter theAlto Alegre rebellion,isemblematic, the friars.Inthissense,storyofLuísCosta,onewitnesses of thegirlsseemstohave beenoneofthepivotpointsdisagreementswith to beafuturemother. The grandmotheralsoalways squeezesthegirl’s legs her withhands,startingthebuttocks,so thatshecancreatestrength the girl cannot bathe, but she is cleaned by her grandmother who squeezes p. 22).Itisalsoaperiodofgreatcare,materialized in varioussymbolicgestures: believed thatthegirlisvulnerabletoallkindsof danger”(ZANNONI,1999, house) forfi ve tosevendays. “Thisisaperiodsurrounded bytaboos,asitis menstruation, whenthegirlisimprisonedinan “ambush”(insideherown organization ofthesepeople. the importance of women is remarkable in the social, economic and political (fi rst delivery, introducingthechildtocommunity, female/maleinitiation), affirmation ofmalesuperiorityoverfemalethatcanbeobservedinseveralrituals whose documentationwasalsonotfoundintheCapuchinarchive. ecclesiastical processopenedafter theAlto Alegre rebellion,isemblematic, the friars.Inthissense,storyofLuísCosta,onewitnesses of thegirlsseemstohave beenoneofthepivotpointsdisagreementswith inferred that: (ZANNONI, 1998b,p.102).Inapioneeringstudy, FróesAbreu (1931,p.220-221) bathe youwith thewaterof‘mother water’sothatshecan protect you”and purification bath andthegrandmotherrecitesformula:“my daughter, Iwill problems withtheuterus. (against eachother)sothat themenstrualfl ow isstopped andsheneverhas Upon leaving thestakeout,onlastday ofseclusion,thegirlwilltakea In thissense,animportantmilestoneisthe ritualofthefi rst Although Tentehar educationismarkedbyagenderdifference, withthe In thespecific caseoftheTentehar people,theissueofconfinement (DOCUMENTOS...,(DOCUMENTOS..., 1901-1903) 1901-1903) his wifehis wife to to continually continually bringfood, bringfood, fruitto fruitto thesamedaughter. thesamedaughter. consentconsent to to doingwhat doingwhat heasked, heasked, buthewas buthewas willingto willingto forbid forbid conventconvent andFrei andFrei Renaldo Renaldo hereplied hereplied that that notonlydidhe notonlydidhe rebellion]rebellion] andasked andasked himto himto have have hisdaughter hisdaughter whowas whowas inthe inthe directordirector oftheColony oftheColony Alto Alto Alegre, Alegre, was was murdered murdered duringthe duringthe residingresiding inAlto inAlto Alegre, Alegre, alsoaddressed alsoaddressed Frei Frei Renaldo Renaldo [former [former Manuel Justino, oneof the chiefs of theGuajajaras Villages the friarsopposedthis. the friarsopposedthis. fewfew days days whenthey whenthey wanted wanted to to take take thembackto thembackto thevillage, thevillage, voluntarilyvoluntarily took took their children their children to to theconvent, theconvent, becauseina becauseina catechesiscatechesis was was dissatisfying dissatisfying theIndians,even theIndians,even thosewho thosewho proportionalproportional to to thenumberofstudents, thenumberofstudents, thefact thefact isthat isthat of souls,whetherbecausetheofficialsubsidywouldof souls,whetherbecausetheofficialsubsidywould be be Whether itwasWhether itwas thedesire thedesire to to give give lightto lightto alarge alarge number number eagernesseagerness to to obtainlarge obtainlarge numbersof numbersof childrenchildren in in the convent.the convent. It seemsthat there was pressure ontheIndians,intheir Maria Aparecida Corrêa Custódio Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 333 his wife’s house and provides services to his father-in-law. In father-in-law. his to services provides and house wife’s his family the head of an extended sons-in-law the more this way, a consequently, and, economically be will it stronger the has, 104) p. (ZANNONI, 1998b, family. politically powerful The Guajajara [Tentehar] social organization is based on the the on on based based is is social organization social organization [Tentehar] [Tentehar] Guajajara Guajajara The The whose whose is made up of nuclear families, is made up of nuclear families, This This family. family. extended extended This This under his control. under his control. and nieces and nieces daughters has his daughters has his boss boss fundamental a fundamental a have society have society Guajajara in Guajajara in women because women is because is men men attracts who attracts who is the woman It is the woman It culture. maintaining in culture. maintaining in role role family family part of the father’s part of the father’s who become who become group, group, the family the family into into in in up residence up residence the husband takes the husband takes since since marriage, marriage, through through In father-in-law. his to services provides and house wife’s his family the head of an extended sons-in-law the more this way, a consequently, and, economically be will it stronger the has, 104) p. (ZANNONI, 1998b, family. politically powerful After the seclusion is over, the girl goes through the initiation rituals that rituals that through the initiation the girl goes the seclusion is over, After Thus, the type of education that the Tentehar wanted for their girls Thus, the type of education that the Tentehar As we can infer, the practice of capturing and keeping girls in prison in and keeping girls in prison in the practice of capturing the practice of capturing As we can infer, As we can infer, wanted for their girls Thus, the type of education that the Tentehar From a socioeconomic point of view, after undergoing initiation rituals, undergoing after point of view, From a socioeconomic From a socioeconomic point of view, after undergoing initiation rituals, undergoing after point of view, From a socioeconomic After the seclusion is over, the girl goes through the initiation rituals that rituals that through the initiation the girl goes the seclusion is over, After From that moment on she will be able to marry and procreate (ZANNONI, procreate (ZANNONI, on she will be able to marry and on she will be able to marry and From that moment From that moment 77 The Moqueado demanded time for the community to organize hunting meetings and for the grandmother to prepare prepare to the grandmother hunting meetings and for organize to the community Moqueado demanded time for The it is carried out with nowadays, way; in a personalized made the party was the girl. In the past, the ornaments for of among them the scarcity reasons, several due to in the same year of all the girls who menstruate the participation work. from get away hunting and the difficulty of the indigenous people to The Moqueado demanded time for the community to organize hunting meetings and for the grandmother to prepare prepare to the grandmother hunting meetings and for organize to the community Moqueado demanded time for The it is carried out with nowadays, way; in a personalized made the party was the girl. In the past, the ornaments for of among them the scarcity reasons, several due to in the same year of all the girls who menstruate the participation work. from get away hunting and the difficulty of the indigenous people to 7 7 even die. A girl who goes through initiation rituals becomes a strong and healthy and healthy even die. A girl who goes through initiation rituals becomes a strong 1995). risk of life (ZANNONI, woman, free from any one of the constituting certainly education, from capuchin was very different Alto of Colony the of only not repudiation the lead to them led that motivations techniques foreign to their culture” (ZANNONI, 1998b, p. 104). This would also techniques foreign to their culture” whose religious universe is populated by attack the worldview of these people, t can benefi spiritual beings, especially the spirits of the forest and waters, who practice of or punish them if community rules are not followed, including the the ritual the female initiation ritual. In other words, a girl needs to go through sick or may get of initiation into a woman’s life, otherwise she will go crazy, Alto Alegre “would end up disrupting the social organization of the Guajajara “would end up disrupting the social Alegre Alto and new values since these girls would eventually learn new [Tentehar], young girls can form an extended family, bringing their husbands into their their husbands into bringing family, form an extended young girls can (the man settles next to since the residence is uxorilocal parents’ family group, to the livelihood of their women contribute In this way, the group of women). and they increase the political they attract more male workers family of origin, as of the family to which they belong. and economic power last up to one year, being instructed by her grandmothers about the changes about the changes grandmothers instructed by her being one year, last up to the these rituals is The last stage of of a woman. and the function in the body (indigenous known as Moqueado young lady to the community, presentation of the party). 1998a, 1999). goes with the other hand squeezing the whole body, and continues: “it will be a be a be a “it will “it will continues: continues: and and body, body, whole whole the the squeezing squeezing other hand other hand with the with the goes goes p. 89). p. 89). (ZANNONI, 1998a, (ZANNONI, 1998a, girl” girl” strong and healthy strong and healthy beautiful, beautiful, about the changes grandmothers instructed by her being one year, last up to the these rituals is The last stage of of a woman. and the function in the body (indigenous known as Moqueado young lady to the community, presentation of the party). Alto Alegre “would end up disrupting the social organization of the Guajajara “would end up disrupting the social Alegre Alto and new values since these girls would eventually learn new [Tentehar], (ZANNONI, 1998b, p. 104). This would also techniques foreign to their culture” whose religious universe is populated by attack the worldview of these people, t can benefi spiritual beings, especially the spirits of the forest and waters, who practice of or punish them if community rules are not followed, including the the ritual the female initiation ritual. In other words, a girl needs to go through sick or may get of initiation into a woman’s life, otherwise she will go crazy, and healthy even die. A girl who goes through initiation rituals becomes a strong 1995). risk of life (ZANNONI, woman, free from any one of the constituting certainly education, from capuchin very different was Alto of Colony the of only not repudiation the lead to them led that motivations 1998a, 1999). young girls can form an extended family, bringing their husbands into their their husbands into bringing family, form an extended young girls can (the man settles next to since the residence is uxorilocal parents’ family group, to the livelihood of their women contribute In this way, the group of women). and they increase the political they attract more male workers family of origin, as of the family to which they belong. and economic power 334 Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 CAPUCHIN MISSION AND TENTEHAR RESISTANCE: REREADINGS OF THE CONFLICT OF ALTO ALEGRE remained, considered themainleader oftherevolt.Ofthatgroup, somewere the indigenousmovement wasdividedandonlythegroupclosesttoJoãoCaboré the forestsandvillagesto capturetheleadersofmovement.Inthiscontext, Grajaú, Mearim,Zutiwaand Grajaú, Mearim,ZutiwaandGurupirivers. Gurupirivers. villages ofAlto Alegre, fearingpolicerepression,dispersedtotheregionsof of Grajaú. And their families and other relatives who lived in the surrounding the forests,villagesorinhomesofnon-indigenous familiesintheregion police force, the leaders of the movement left Alto Alegre and took refuge in people vulnerabletomilitaryattack.Thus,after someconfrontationswiththe (although theyalsousedtheso-called“bladedweapons”), makingtheindigenous migrate wholivedinnearbyregions. navigation oftheGrajaúRiver wasinterrupted)andcausingthepopulationto and commerce(the the publicservice(postalcommunicationswerecutoff) the indigenouspeoplecontrolledexitsandentrancesofAlto Alegre, paralyzing Massacre” (ORDEMDOSFRADESMENORESCAPUCHINHOS,1894-1925,n.18). civil cemeteryofthiscity. Thisisthegirlwhowassaved fromtheAlto Alegre the age of 18, more or less, without religious assistance and was buried in the Capuchins recordedthedeathofÚrsula,whichoccurredonApril22,1907:“at people (04/05/1901,11/05/1901,22/06/1901,29/06/1901,13/08/1901).Later, the an operation in the Cana Brava Village, which caused the rout of the indigenous with theexception of Úrsula, who endedupbeing rescued bythemilitary during besieged colony, atothertimesinthevillagesorforestswhentheydispersed, and hersisterÚrsula.Thesegirlsremainedintheircompany attimesinthe boarding school,namely:BentaMourão,Sindona,Thereza,PetroniliaRibeiro their ancestors(ZANNONI,1998a). products, butthemainobjectivewastorescuelandsthatoncebelonged these occupations,theyenjoyedthematerialgoodsfound,especiallyagricultural rebels extendedtheattacktonearbyfarmsandoccupiedthoseplaces.Inall indigenous people were in charge of that colony. Simultaneously, part of the employees andChristianfamilieswholivedintheColony ofAlto Alegre, the hundreds ofwarriorsfromvariousextendedfamilies. few months. It was articulated by some Tentehar leaders who managed to gather introduction, therevoltstartedatdawn onMarch13,1901andcontinuedfora of thiseventinthelightexamineddocumentation.Asmentioned Before analyzingsomeaspectsoftheAlto Alegre rebellion,letusseeadescription REBELLON: SIGNSOFTHEINDIGINOUSCOUNTERPOWER daughters andrelativesdestroyingthemissioninthatplace. Alegre, butalsoofthefemaleboardingschoolthatworkedthere,removinghis remained, considered themainleader oftherevolt.Ofthatgroup, somewere the indigenousmovement wasdividedandonlythegroupclosesttoJoãoCaboré the forestsandvillagesto capturetheleadersofmovement.Inthiscontext, The military then set up a barracks in Alto Alegre and began to patrol Over time,thesupplyoffoodandammunition for fi rearms ranout In ordertoguaranteetheirsecurityandthepossessionoftheseterritories, They alsodetainedsomeChristiangirls,whoresidedinthecolony’s After thefi rst attack,whichculminatedinthedeathofreligious, The military then set up a barracks in Alto Alegre and began to patrol Over time,thesupplyoffoodandammunition for fi rearms ranout In ordertoguaranteetheirsecurityandthepossessionoftheseterritories, They alsodetainedsomeChristiangirls,whoresidedinthecolony’s After thefi rst attack,whichculminatedinthedeathofreligious, Maria Aparecida Corrêa Custódio Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 335 prepared they established a chain in this regard between the various villages the various between in this regard . been done recently in Grajaú. (O NORTE, 23/03/1901, p. 1, p. 23/03/1901, NORTE, (O Grajaú. in recently done been emphasis added) that take place on the banks of the Grajaú and Mearim rivers and Mearim rivers on the banks of the Grajaú place take that from extends that region uncultivated and in the extensive of Gurupi, Monção forests the vast points to the riverside villages, numerous tribes, divided into and Pindaré. Several or civilized to unknown completely area, vast this dominate people. Christian Alegre Indians of the friars, Alto trusted Among the most who, and Cadete, João Caboré, Manoel Justino counted people, and uses of civilized all the customs having the movement weapons in which repetition all the ways Some of them know have that entrenchments the in been have and used are they established a chain with each other, with each other, Communicating Communicating villages the various between of transactions in this regard of transactions and Mearim rivers on the banks of the Grajaú place take that from extends that region uncultivated and in the extensive of Gurupi, Monção forests the vast points to the riverside villages, numerous tribes, divided into and Pindaré. Several or civilized to unknown completely area, vast this dominate people. Christian Alegre Indians of the friars, Alto trusted Among the most who, and Cadete, João Caboré, Manoel Justino counted prepared people, and uses of civilized all the customs having the movement. weapons in which repetition all the ways Some of them know have that entrenchments the in been have and used are 1, p. 23/03/1901, NORTE, (O Grajaú. in recently done been emphasis added) In order to analyze these episodes, we will initially turn to the questions initially turn to episodes, we will to analyze these In order ability of the indigenous the underestimated the missionaries In addition, in an articulation that the counterpower was materialized Alegre, In Alto In Alto Alegre, the counterpower was materialized in an articulation that the counterpower was materialized Alegre, In Alto In addition, the missionaries underestimated the ability of the indigenous the underestimated the missionaries In addition, In order to analyze these episodes, we will initially turn to the questions initially turn to episodes, we will to analyze these In order village by village, probably telling many stories of domination and exploitation of many village by village, probably telling ideas of struggle and liberation in a circular the indigenous people and repeating style of these people. Evidence of the origins fashion, something typical of the ample the news in the local press, which gave of this movement can be read on and its military expeditions. Alegre of Alto coverage to the so-called “hecatombe” attempted attacks of some indigenous people, who were faced in the colony and people, who were faced in the colony attempted attacks of some indigenous DOS FRADES MENORES CAPUCHINHOS, during visits to the villages (ORDEM 1951; MONZA, 1908/2016). villages, from a communication made by hand, won the adhesion of a network of of Alto Alegre or contacted in the villages of Barra do Corda. or contacted in the villages of Barra Alegre of Alto them, choosing not to critically interpret the people to massively rebel against in the daily lives of these peoples, such as small signs of resistance manifested home/ boarding school; not to mention the the fact that they stop visiting their are constitutive of society because those who hold power build institutions according society because those who hold power are constitutive of the case of Frei in 2013, p. 3), as we saw and interests” (CASTELLS, to their values with the indigenous people.ned plan for working a well-defi Carlo, who outlined symbolic manipulation, as the exercised through coercion and/or This power can be of the indigenous people, to “build meaning” in the minds Capuchins did, trying people residing in the Colony success among the majority of the although without raised by Castells (2013), which, to a large extent, serve to think about the Alto Alegre Alegre about the Alto serve to think to a large extent, Castells (2013), which, raised by as a revolting group? themselves people constitute how did the indigenous rebellion: theoretical In the transformation? social for perspectives and values What were your these issues based on the we can discuss aforementioned author, framework of the that “power relations based on the assumption and counterpower, concept of power arrested, others surrendered. Inexplicably, several of them were found dead in in dead dead were found were found them them several ofseveral of Inexplicably, Inexplicably, surrendered. surrendered. others others arrested, arrested, do Corda jail. do Corda jail. the Barrathe Barra Alegre about the Alto serve to think to a large extent, Castells (2013), which, raised by as a revolting group? themselves people constitute how did the indigenous rebellion: theoretical In the transformation? social for perspectives and values What were your these issues based on the we can discuss aforementioned author, framework of the that “power relations based on the assumption and counterpower, concept of power build institutions according society because those who hold power are constitutive of the case of Frei in 2013, p. 3), as we saw and interests” (CASTELLS, to their values with the indigenous people.ned plan for working a well-defi Carlo, who outlined symbolic manipulation, as the exercised through coercion and/or This power can be of the indigenous people, to “build meaning” in the minds Capuchins did, trying people residing in the Colony success among the majority of the although without do Corda. or contacted in the villages of Barra Alegre of Alto them, choosing not to critically interpret the people to massively rebel against in the daily lives of these peoples, such as small signs of resistance manifested home/ boarding school; not to mention the the fact that they stop visiting their and people, who were faced in the colony attempted attacks of some indigenous DOS FRADES MENORES CAPUCHINHOS, during visits to the villages (ORDEM 1951; MONZA, 1908/2016). villages, from a communication made by hand, won the adhesion of a network of stories of domination and exploitation of many village by village, probably telling ideas of struggle and liberation in a circular the indigenous people and repeating style of these people. Evidence of the origins fashion, something typical of the ample the news in the local press, which gave of this movement can be read on and its military expeditions. Alegre of Alto coverage to the so-called “hecatombe” 336 Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 CAPUCHIN MISSION AND TENTEHAR RESISTANCE: REREADINGS OF THE CONFLICT OF ALTO ALEGRE with anger, something typical of socio-political behavior according to the analysis as Tentehar andotherswhojoinedthemmay have overcomeanxiety andfear p. 10). behavior often resultsfromanother negativeemotion,anger”(CASTELLS,2013, generates fearandhasaparalyzingeffect. “Overcominganxietyinsocio-political need toovercomeanxiety (resulting fromavoidance), which isanemotion that prospect ofhopeandfuture.Butinorderforthesepositive emotionstoarise,they closer andbecomeenthusiasticforthecausepursued, beingalsoaffected bythe systems ofapproachoravoidance. and enthusiasm(positiveaffect). Theseaffects, inturn,arelinkedtomotivational emotions forsocialmobilizationandpoliticalbehavior arefear(negativeaffect) emotion ofindividualsturnsintoaction.Inthisperspective, themostrelevant are emotional(attheindividuallevel)andtheirbigbanghappenswhen with theassumptionsoftheoryaffective intelligence, socialmovements of collectiveactionbytheindigenousmovement.Forauthor, whoworks and attitudeofeachindividualinvolved intherebellion,aswellsense way, butastherewasnootherway... thenithappened...”. Zezinho MendesGuajajarasays inhistestimony: “itwasnotsupposedtobethat the great indignation that affected these people atthe time oftherevolt. It isas and toolsinthecolony andtheattackonfarmerstheirfamilies,weredueto and neighborsofthemission,aswelldestructionagriculturalequipment in Alto Alegre andthesurrounding area.Themurdersoffriars,nuns,households girls toeducatethemaccordingtraditionandregainpossessionoftheirland of ingratitudebytheindigenouspeople(MONZA,1908/2016). orders inthedailylifeofcolony, interpretedbytheOrder’snarrativeassigns We couldmentionmany othercasesofpersonaldissatisfaction againstCapuchin main building,‘sometimesbythearms,othertimesfeetorneck’”. chronicler ofthemissionwrotethat“Caboréwaschainedinbasement Christian doctrine(IPES,1981).Gomes(2002,p.269)evencommentsthatthe Colony ofAlto Alegre becausehecontractedasecondunionnotpermittedby (Caboré), whowaspunishedandevenretainedbytheindigenousguardof a commoncause. Alto Alegre andthesurroundingarea,making thevillagesfight togetheraround female boardingschool,aswelltoregaintherightpossessionofland sources consulted, aimed to breakwith the domination in thecolony and in the that fedthestrugglesanddemands.Thecollectivemotivations,accordingto the movement,thereshouldbeasetofcollectiveandindividualmotivations be the target of much punishment. One possible answer is that, at the base of than ahundredofthemdecidedtojoinriskymovement,whichwouldcertainly generates fearandhasaparalyzingeffect. “Overcominganxietyinsocio-political need toovercomeanxiety (resulting fromavoidance), which isanemotion that prospect ofhopeandfuture.Butinorderforthesepositive emotionstoarise,they closer andbecomeenthusiasticforthecausepursued, beingalsoaffected bythe systems ofapproachoravoidance. and enthusiasm(positiveaffect). Theseaffects, inturn,arelinkedtomotivational emotions forsocialmobilizationandpoliticalbehavior arefear(negativeaffect) emotion ofindividualsturnsintoaction.Inthisperspective, themostrelevant are emotional(attheindividuallevel)andtheirbigbanghappenswhen with theassumptionsoftheoryaffective intelligence, socialmovements of collectiveactionbytheindigenousmovement.Forauthor, whoworks and attitudeofeachindividualinvolved intherebellion,aswellsense way, butastherewasnootherway... thenithappened...”. Zezinho MendesGuajajarasays inhistestimony: “itwasnotsupposedtobethat the great indignation that affected these people atthe time oftherevolt. It isas and toolsinthecolony andtheattackonfarmerstheirfamilies,weredueto and neighborsofthemission,aswelldestructionagriculturalequipment in Alto Alegre andthesurrounding area.Themurdersoffriars,nuns,households girls toeducatethemaccordingtraditionandregainpossessionoftheirland of ingratitudebytheindigenouspeople(MONZA,1908/2016). orders inthedailylifeofcolony, interpretedbytheOrder’snarrativeassigns We couldmentionmany othercasesofpersonaldissatisfaction againstCapuchin main building,‘sometimesbythearms,othertimesfeetorneck’”. chronicler ofthemissionwrotethat“Caboréwaschainedinbasement Christian doctrine(IPES,1981).Gomes(2002,p.269)evencommentsthatthe Colony ofAlto Alegre becausehecontractedasecondunionnotpermittedby (Caboré), whowaspunishedandevenretainedbytheindigenousguardof a commoncause. Alto Alegre andthesurroundingarea,making thevillagesfight togetheraround female boardingschool,aswelltoregaintherightpossessionofland sources consulted, aimed to breakwith the domination in thecolony and in the that fedthestrugglesanddemands.Thecollectivemotivations,accordingto the movement,thereshouldbeasetofcollectiveandindividualmotivations be the target of much punishment. One possible answer is that, at the base of than ahundredofthemdecidedtojoinriskymovement,whichwouldcertainly with anger, something typical of socio-political behavior according to the analysis as Tentehar andotherswhojoinedthemmay have overcomeanxiety andfear p. 10). behavior often resultsfromanother negativeemotion,anger”(CASTELLS,2013, All oftheseassumptionscanhelptounderstand theconflict inAlto Alegre, When individualsaremobilizedtoachieveacertain objective,theycome We canagainturntoCastells(2013)betterunderstandthemotivation In short,the movement’s main interests and objectives were to rescue the But therewerealsoindividualreasons,suchastheindignationofCauiré In thesameveinasCastells(2013),wecanaskwhy onepersonormore Maria Aparecida Corrêa Custódio Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 337 Diário do and reproduced in the and reproduced O Norte a voice of deterrence, a voice of disapproval, a voice that said that a voice of disapproval, a voice of deterrence, a voice savages and harmless innocent against march cruel to it was get rid of undue else if not to had not done anything [...] they of the voice and thought. It was freedom proclaim to slavery, 114) p. (MONZA, 1908/2016, pastor. a Protestant [...] there was a discordant voice, a voice of discouragement, discouragement, discouragement, of of voice voice a a voice, voice, discordant discordant a a was was there there [...] [...] said that a voice of disapproval, a voice of deterrence, a voice savages and harmless innocent against march cruel to it was get rid of undue else if not to had not done anything [...] they of the voice and thought. It was freedom proclaim to slavery, 114) p. (MONZA, 1908/2016, pastor. a Protestant . This news, which carried the ink in the description of the damage the of description the in ink the carried which news, This . Evidently, the price of rebellion was very expensive for the indigenous expensive for the was very the price of rebellion Evidently, was the position of João Gualberto Somewhat ambiguous and contradictory indigenous of the that spoke in favor In the opposite direction, a voice It is diffi cult to say for sure who this pastor was, as his name is not not is is name name hishis as as was, was, pastor pastor this this who who sure sure for for say say to to cult cult diffi diffi is is It It In the opposite direction, a voice that spoke in favor of the indigenous of the that spoke in favor In the opposite direction, a voice Somewhat ambiguous and contradictory was the position of João Gualberto Somewhat ambiguous and contradictory Evidently, the price of rebellion was very expensive for the indigenous expensive for the was very the price of rebellion Evidently, Barra do Corda and did the work of a lay pastor (not ordained), being described Barra do Corda and did the work of a lay example of This is João Batista Pinheiro, from Ceará, whose as a great preacher. in Barra life and preaching led to the emergence of a small evangelical church families who took up residence in a colony do Corda, bringing together many mentioned in Monza’s text (1908/2016). We only know that at the time there was mentioned in Monza’s text (1908/2016). We in resided who – [19--] Mills Eva missionary by named so – evangelist” “crippled a military troops (DIÁRIO DO MARANHÃO, 23/03/1901). military troops (DIÁRIO DO MARANHÃO, a lot of criticism was that of a pastor mentioned people and for that reason received the farewell of the who made himself heard during in Capuchin historiography, with the sound of the boys’ band of the second military expedition, celebrated Institute of Indians of Barra do Corda. was no need to face them. However, if Torreão da Costa, on one hand, showed if Torreão was no need to face them. However, it hand, other the on people, indigenous the towards protectionism certain a ict, even ordering, for the confl armament with state of the art nanced the police fi cities other from commanders military that press, by the published telegram a in the recruitment of volunteers to join to go to Barra do Corda, also supporting order in the interior of Maranhão. not the expeditions recommended Maranhão, who governor of da Costa, Torreão they time short a in that convinced was he as people, indigenous the attack to there therefore, lives, normal their and villages their to return naturally would Maranhão traces between its lines carries people, by the indigenous caused by the attack many sources can reveal Seen in this light, journalistic of military violence. indigenous peoples, which the police truculence used against indications about coercion and intimidation, as the exercise of power through can be understood and control regain to State the of will the imposing for mechanism essential an Christians and other non-Indians. and other non-Indians. Christians eviction out several that carried persecution the police this is of Proof people. movement, which and hunting the leaders of the Alegre Alto expeditions from by the newspaper were well publicized of the aforementioned author. Then, driven by anger, which increased as they as they as they increased increased which which anger, anger, driven bydriven by Then, Then, author. author. aforementioned aforementioned of theof the school school boarding boarding place in the colony, place in the colony, was taking was taking that an unjust actionthat an unjust action realized realized agents in Capuchins, agents in Capuchins, ed the responsible ed the responsible they identifi they identifi surrounding area,surrounding area, and the and the and other non-Indians. Christians eviction out several that carried persecution the police this is of Proof people. movement, which and hunting the leaders of the Alegre Alto expeditions from in the Diário do by the newspaper O Norte and reproduced were well publicized damage the of description the in ink the carried which news, This Maranhão. carries between its lines traces people, by the indigenous caused by the attack many sources can reveal Seen in this light, journalistic of military violence. indigenous peoples, which the police truculence used against indications about coercion and intimidation, as the exercise of power through can be understood and control regain to State the of will the imposing for mechanism essential an order in the interior of Maranhão. not the expeditions recommended Maranhão, who governor of da Costa, Torreão they time short a in that convinced was he as people, indigenous the attack to there therefore, lives, normal their and villages their to return naturally would da Costa, on one hand, showed if Torreão was no need to face them. However, it hand, other the on people, indigenous the towards protectionism certain a ict, even ordering, for the confl armament with state of the art nanced the police fi cities other from commanders military that press, by the published telegram a in the recruitment of volunteers to join to go to Barra do Corda, also supporting 23/03/1901). military troops (DIÁRIO DO MARANHÃO, a lot of criticism was that of a pastor mentioned people and for that reason received made himself heard during the farewell of the who in Capuchin historiography, with the sound of the boys’ band of the second military expedition, celebrated Institute of Indians of Barra do Corda. mentioned in Monza’s text (1908/2016). We only know that at the time there was mentioned in Monza’s text (1908/2016). We in resided who – [19--] Mills Eva missionary by named so – evangelist” “crippled a pastor (not ordained), being described Barra do Corda and did the work of a lay example of This is João Batista Pinheiro, from Ceará, whose as a great preacher. in Barra life and preaching led to the emergence of a small evangelical church families who took up residence in a colony do Corda, bringing together many 338 Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 CAPUCHIN MISSION AND TENTEHAR RESISTANCE: REREADINGS OF THE CONFLICT OF ALTO ALEGRE 1905, only15 wenttotrial,astherest did notresistanddiedin prison. Thepress mobility ofAcelina,Zezinho,Alderico and,certainly, many otherrelatives. fear oftheCanela-Apanyekra people,weretoldandretoldforalongtime,affecting the did notjointheindigenousmovement. 2002). ItisworthmentioningthattheywerejoinedbyanumberofTentehar who organization andmaintainedastrongspiritofrivalrywiththeTentehar (GOMES, of theCanela-Apanyekra, wholivedpeacefully buthadawell-structuredwarrior command managedtogatheralargenumberoftroops,includingtheassistance armed force.Buttheindigenouspeoplewereonlydefeatedwhenpolice for months,basedonthejustifi cation thatitwasadefensiveandnon-offensive capuchin. known as“CentrodosProtestantes”, atargetofcriticisminthedocumentation 1905, only15 wenttotrial,astherest did notresistanddiedin prison. Thepress Altogether, more than30indigenouspeoplewerearrestedin1901. Butin All oftheseepisodes,especiallythefl ight toescapepolicepersecutionandthe In any case,this“dissentingvoice”didnotstopthepersecutionsthatlasted All oftheseepisodes,especiallythefl ight toescapepolicepersecutionandthe In any case,this“dissentingvoice”didnotstopthepersecutionsthatlasted struggle. (Alderico Lopes Filho) the thingstheyhad,such as indigenousterritories,wasa fled throughtheforest...The survivalofourancestorsand priests andpolicemenmixedwithotherIndians.Then they the routine service. But on the road, they saw a bunch of speak tothebossincity,whoownedaboat,arrange Our ancestorssaythat,afterthemassacre,theywould once arrows intheirback...(Alderico Lopes Filho) were veryafraidoftheCanela,whowalkedwithabundle of They didn’twalklikethat.stayedintheirvillage. They direction ofArame[currentUrucu/JuruáIndigenousLand]. direction ofArame[currentUrucu/JuruáIndigenousLand]. I don’tknowwhatmiracleZezinho’sbrothersfollowedin the I don’tknowwhatmiracleZezinho’sbrothersfollowedin the headed fortheLongLanguage. headed fortheLongLanguage.(Zezinho Mendes Guajajara) killed there…Theothersran,onecametohereandanother killed there…Theothersran,onecametohereandanother cousins cousins who wenttoAltoAlegreandbrokeherlegwas who wenttoAltoAlegreandbrokeherlegwas That’s whyIleftthere.”[Shesaid]Therewasoneofher That’s whyIleftthere.”[Shesaid]Therewasoneofher said itwasdangerousthere.“There,peoplewereeverything... said itwasdangerousthere.“There,peoplewereeverything... the conflict, we have never been the there. conflict, Because we my have mother never been there. Because my mother meet therestofpeoplewhostayedinAltoAlegre.Since meet therestofpeoplewhostayedinAltoAlegre.Since but therestoffamilystayedinAltoAlegre.Iwantto but therestoffamilystayedinAltoAlegre.Iwantto My grandfatherCauiré’sfamilycamehereandsettledhere, My grandfatherCauiré’sfamilycamehereandsettledhere, (Acelina(Acelina Mendes Guajajara) Mendes Guajajara) kept watchandalwayswarnedustogomorethewoods. kept watchandalwayswarnedustogomorethewoods. the people. They the always people. went They further. always There went was further. a There chief was who a chief who relatives spenttheirlivesinhiding,andsodidwe,afraidof relatives spenttheirlivesinhiding,andsodidwe,afraidof was coming,somedidnotbelieveitandwerecaught.My was coming,somedidnotbelieveitandwerecaught.My grandfather warnedpeopleinthevillagesthatpersecution grandfather warnedpeopleinthevillagesthatpersecution caught himandtooktoBarradoCorda.Atthattime,my caught himandtooktoBarradoCorda.Atthattime,my to knowherfatherwellbecauseshortlyaftertheconflictthey to knowherfatherwellbecauseshortlyaftertheconflictthey I did not know my grandfather Cauiré,nor did my mother get struggle. the thingstheyhad,such as indigenousterritories,wasa fled throughtheforest...The survivalofourancestorsand priests andpolicemenmixedwithotherIndians.Then they the routine service. But on the road, they saw a bunch of speak tothebossincity,whoownedaboat,arrange Our ancestorssaythat,afterthemassacre,theywould once arrows intheirback... were veryafraidoftheCanela,whowalkedwithabundle of They didn’twalklikethat.stayedintheirvillage. They (Alderico Lopes Filho) (Alderico Lopes Filho) (Zezinho Mendes Guajajara) Maria Aparecida Corrêa Custódio Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 339 For Zannoni (1998a, p. 254), confl “cultural engine and regulator ict is the For Zannoni (1998a, p. 254), confl ictual relationship with their maintain a confl always In this one, Tentehar icts and In turn, economic and political life are also permeated by confl To this day, the leaders of Bacurizinho retell this story and lament the retell this story and lament the the leaders of Bacurizinho this day, To In turn, economic and political life are also permeated by confl icts and In turn, economic and political life are also permeated by confl In this one, Tentehar always maintain a confl ictual relationship with their maintain a confl always In this one, Tentehar For Zannoni (1998a, p. 254), confl ict is the “cultural engine and regulator For Zannoni (1998a, p. 254), confl To this day, the leaders of Bacurizinho retell this story and lament the retell this story and lament the the leaders of Bacurizinho this day, To seem to be intertwined with each other and linked to the social organization of seem to be intertwined with each other and linked to the social organization by (1931), corroborated of Froés Abreu eld observations From the fi the Tentehar. the social in unit most important the known that it is (1955), and Galvão Wagley ict situations the target of confl often is the extended family, structure Tentehar young lady). Not to mention the wandering spirits of the dead, who can attack at young lady). Not to mention the wandering spirits of the dead, who only by the night or in the forest, and the spirits of animals, which are dominated icting, as he is credited with both shaman, whose shamanic function is also confl powers that can cause illness or death (WAGLEY; healing skills and witchcraft 1955; ZANNONI, 1995). GALVÃO, Tentehar’s life, marked by many trials and sacrifi ces. With regard to spirits such trials and sacrifi life, marked by many Tentehar’s because they can ict is also present the confl as those of the forest and the waters, if the indigenous person does not respect the be useful or harmful to a Tentehar, relevance of already pointed out the cultural rules of his community (we have evils for the the female initiation ritual, whose non-observance can cause many the Tentehar daily life, starting with the religious life. the Tentehar of the emblematic as reference the narrative cultural heroes and spirits, having icting confl weave e Mukuwra-ywa, who itinerary of the twins Mayra-ywa stories and seem to represent the journey of a relationships in their supernatural Tentehar, placing the events of Alto Alegre within the scope of interethnic scope the within Alegre Alto of events the placing Tentehar, icts. confl dynamism and which “generates society, of social relations” of the Tentehar cohesion” of this people. In this reestablishes the socio-political-economic of ict is present in the various dimensions direction, he observes that the confl FINAL OBSERVATIONS FINAL OBSERVATIONS can be better understood can be better understood rebellion rebellion Alegre Alegre the actions taken in the Alto the actions taken in the Alto Finally, Finally, the the to to will resort will resort we we For this, For this, order. order. ethnic-cultural ethnic-cultural of an of an issues issues we discuss we discuss if if ict and culture ict and culture because his studies relate confl because his studies relate confl interpretation of Zannoni (1998a),interpretation of Zannoni (1998a), of interethnic scope the within Alegre Alto of events the placing Tentehar, icts. confl death of their ancestors as prisoners, weaving their own interpretations, as as prisoners, weaving death of their ancestors died one by one, one arrived in Barra do Corda, they did: “when they Alderico people non-indigenous the of relatives the because died they other... the after angry at them”. they had killed were dynamism and which “generates society, of social relations” of the Tentehar cohesion” of this people. In this reestablishes the socio-political-economic of ict is present in the various dimensions direction, he observes that the confl daily life, starting with the religious life. the Tentehar of the emblematic as reference the narrative cultural heroes and spirits, having icting confl weave e Mukuwra-ywa, who itinerary of the twins Mayra-ywa stories and seem to represent the journey of a relationships in their supernatural ces. With regard to spirits such trials and sacrifi life, marked by many Tentehar’s because they can ict is also present the confl as those of the forest and the waters, if the indigenous person does not respect the be useful or harmful to a Tentehar, relevance of already pointed out the cultural rules of his community (we have evils for the the female initiation ritual, whose non-observance can cause many can attack at young lady). Not to mention the wandering spirits of the dead, who only by the night or in the forest, and the spirits of animals, which are dominated icting, as he is credited with both shaman, whose shamanic function is also confl powers that can cause illness or death (WAGLEY; healing skills and witchcraft 1955; ZANNONI, 1995). GALVÃO, of seem to be intertwined with each other and linked to the social organization by (1931), corroborated of Froés Abreu eld observations From the fi the Tentehar. the social in unit most important the known that it is (1955), and Galvão Wagley ict situations the target of confl often is the extended family, structure Tentehar not explain the cause of the prisoners’ deaths, reporting only that the one of only that the one reporting the prisoners’ deaths, the cause of not explain malaria to due died he as suspicions, unfounded of target the was (Caboré) Cauiré write in the Capuchins “crueller than a jaguar!”, one who was the Finally, fever. of days ended their Corda”, do in Barra known the “deceased of record book the 1894-1925, n. 21). DOS FRADES MENORES CAPUCHINHOS, struggle (ORDEM regretted the result of the trial, which acquitted the indigenous people involved involved involved people people indigenous indigenous the the acquitted acquitted which which trial, trial, thethe ofof result result the the regretted regretted as as of being charged) of being charged) (incapable (incapable considered “minors” considered “minors” for being for being in the rebellion in the rebellion did did But the press But the press 1908/2016). 1908/2016). of the time (MONZA, of the time (MONZA, by the Penal Code by the Penal Code provided provided of only that the one reporting the prisoners’ deaths, the cause of not explain malaria to due died he as suspicions, unfounded of target the was (Caboré) Cauiré write in the Capuchins “crueller than a jaguar!”, one who was the Finally, fever. of days ended their Corda”, do in Barra known the “deceased of record book the 1894-1925, n. 21). DOS FRADES MENORES CAPUCHINHOS, struggle (ORDEM their own interpretations, as as prisoners, weaving death of their ancestors died one by one, one arrived in Barra do Corda, they did: “when they Alderico people non-indigenous the of relatives the because died they other... the after angry at them”. they had killed were 340 Cad. Pesqui., São Paulo, v. 50, n. 175, p. 316-342, jan./mar. 2020 CAPUCHIN MISSION AND TENTEHAR RESISTANCE: REREADINGS OF THE CONFLICT OF ALTO ALEGRE times. against colonizationandoppression,whichtheyfacedsincethemostremote territories ofthefarmsaroundcolony. Deepdown,theTentehar fought the Tentehar wantedtheirlandback,eithertheterritoryofcolony orthe lady, andthereforetheexpansionofextendedfamily;onotherhand, impossible toexperienceimportantrituals,suchastheinitiationofyoung the confi scation oftheirgirlsatthecapuchinboardingschool,makingit causes of this event are obvious: on one hand, the Tentehar never accepted relations experiencedbyTentehar intheregionofBarradoCorda.Thedeeper in Alto Alegre withinthescopeofone thegreatestconflicts intheinterethnic studies ofalltheaforementionedauthorshave reachedthisconclusion). political representativeofthenuclearfamiliesconnectedtohimbykinship(the the mostimportantleadershipisheadofextendedfamily, thelegitimate with theleadersofextendedfamilies.ThisisbecauseinTentehar culture, that position only for a certaintime and, even so, generating a series of problems projected himselfasthemainleaderofcommunity, managingtoremainin times. against colonizationandoppression,whichtheyfacedsincethemostremote territories ofthefarmsaroundcolony. Deepdown,theTentehar fought the Tentehar wantedtheirlandback,eithertheterritoryofcolony orthe lady, andthereforetheexpansionofextendedfamily;onotherhand, impossible toexperienceimportantrituals,suchastheinitiationofyoung the confi scation oftheirgirlsatthecapuchinboardingschool,makingit causes of this event are obvious: on one hand, the Tentehar never accepted relations experiencedbyTentehar intheregionofBarradoCorda.Thedeeper in Alto Alegre withinthescopeofone thegreatestconflicts intheinterethnic studies ofalltheaforementionedauthorshave reachedthisconclusion). political representativeofthenuclearfamiliesconnectedtohimbykinship(the the mostimportantleadershipisheadofextendedfamily, thelegitimate with theleadersofextendedfamilies.ThisisbecauseinTentehar culture, that position only for a certaintime and, even so, generating a series of problems projected himselfasthemainleaderofcommunity, managingtoremainin in thecommunityagain. But, somehow, theissuewillberesolvedandsocioeconomiclevelingreign an extended family accumulates assets and stands out more than other families. as mentionedbyZannoni(1995).Forthisauthor, confl ict isalways latentwhen 8 the villagefamilies they belongedto. and chickens overnight withoutknowing exactly what hadactuallyhappened,starting to live inthesameconditions as Zannoni (1995) bringsinteresting examples ofhisfieldwork, suchasstories ofwealthier families wholost cattle, pigs the villagefamilies they belongedto. and chickens overnight withoutknowing exactly what hadactuallyhappened,starting to live inthesameconditions as Zannoni (1995) bringsinteresting examples ofhisfieldwork, suchasstories ofwealthier families wholost cattle, pigs Among allthesetypesofconfl ict, Zannoni(1998a)identifies theevents On thepoliticalissue,similarconfl icts wereobservedwhensomeone 8 conflict hastakenplace.(Alderico Lopes Filho) there inthefirstinvasionofBrazil.Sincethenthiskind of This massacrebusinessdidnotstartinAltoAlegre,itstarted stone. TheywererunningaroundafterIndians... like that,anIndianheadwasworthmorethanadiamond was nottoeducate,itacapitalistinterestbecause waswas nottoeducate,itacapitalistinterestbecause was done? Evangelization?Theytooktheindigenouspeople, itdone? Evangelization?Theytooktheindigenouspeople, it Then theythought:couldn’taprojecttocaptureIndiansbeThen theythought:couldn’taprojecttocaptureIndiansbe animals, wildbeasts,asavageofthebush. animals, wildbeasts,asavageofthebush. people, butthedifferencewasthattheyconsideredthemaspeople, butthedifferencewasthattheyconsideredthemas people thatwerefoundinthisplace,likethewhitepeople thatwerefoundinthisplace,likethewhite indigenous nations. indigenous They nations. saw They these saw people these and people said and that said thethat the from thestate.Whentheyarrived,foundpeople from thestate.Whentheyarrived,foundpeople that waspartofthereligion.Peoplecamefromreligionandthat waspartofthereligion.Peoplecamefromreligionand In thefirstinvasionthatarrivedinBrazilcamethisgroup conflict hastakenplace. there inthefirstinvasionofBrazil.Sincethenthiskind of This massacrebusinessdidnotstartinAltoAlegre,itstarted stone. 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Received on:7MARCH2019 |Approved for para publication on:7OCTOBER 2019 https://doi.org/10.1590/198053146414 Conflict ofAlto Alegre. CUSTÓDIO, MariaAparecidaCorrêa. CapuchinmissionandTentehar resistance:rereadingsofthe O ATAQUE PLANO OS ÍNDIOS. OS ÍNDIOS. PLANO OS ÍNDIOS. OS ÍNDIOS. O ATAQUE deataque. deataque.ONorte,BarradoCorda,23mar. 1901. . SãoPaulo:CPA, 1999. dosíndios. dosíndios.DiáriodoMaranhão,SãoLuís,23mar. 1901. 7MARCH2019 | Em lugardoespinheiro O Norte O Norte O Norte,BarradoCorda,29jun.1901. O Norte,BarradoCorda,11maio1901. Uma mulherforte A favordaetnografia O Norte , BarradoCorda,29jun.1901. , BarradoCorda, Manipulação doconflito pelosTenetehara doMaranhão Wiriri piterereipaw(aLagoadasBordunas) Manipulação doconflito pelosTenetehara doMaranhão.Dissertação(MestradoemSociologia) This isanopen-accessarticle distributedunderthetermsofCreative CommonsAttributionLicense. Diário doMaranhão Cadernos dePesquisa I cappuccininelBrasile , BarradoCorda,23mar. 1901. 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