UNIVERSIDADE DE BRASÍLIA (U NB) INSTITUTO DE CIÊNCIAS SOCIAIS (ICS) DEPARTAMENTO DE ESTUDOS LATINO-AMERICANOS (ELA) PROGRAMA DE PÓS-GRADUAÇÃO EM ESTUDOS COMPARADOS SOBRE AS AMÉRICAS CLARISSE DRUMMOND M. MACHADO STILL NOT RECONCILED YET! REPARATION INDIGENISM AND THE ATTEMPT TO SETTLE THE HISTORICAL DEBT WITH THE MARÃIWATSÉDÉ XAVANTE IN BRAZIL AND THE ANISHINAABEG OF LAC SEUL IN CANADA BRASÍLIA 2021 CLARISSE DRUMMOND MARTINS MACHADO STILL NOT RECONCILED YET! REPARATION INDIGENISM AND THE ATTEMPT TO SETTLE THE HISTORICAL DEBT WITH THE MARÃIWATSÉDÉ XAVANTE IN BRAZIL AND THE ANISHINAABEG OF LAC SEUL IN CANADA Dissertation presented to the Department of Latin American Studies at the University of Brasília, as partial requirement for the degree of Doctor of Social Sciences. Advisor: Prof. Dr. Cristhian Teófilo da Silva BRASÍLIA 2021 CLARISSE DRUMMOND M. MACHADO STILL NOT RECONCILED YET! REPARATION INDIGENISM AND THE ATTEMPT TO SETTLE THE HISTORICAL DEBT WITH THE MARÃIWATSÉDÉ XAVANTE IN BRAZIL AND THE ANISHINAABEG OF LAC SEUL IN CANADA Dissertation presented to the Department of Latin American Studies at the University of Brasília, as partial requirement for the degree of Doctor of Social Sciences. Approved on 29 March 2021. EXAMINING BOARD _________________________________ PROF. DR. CRISTHIAN TEÓFILO DA SILVA UNIVERSIDADE DE BRASÍLIA ADVISOR _________________________________ PROF. DR. MARTIN HÉBERT UNIVERSITÉ LAVAL EXTERNAL MEMBER OF UNB _________________________________ PROF. DR. ª ANA CATARINA ZEMA UNIVERSIDADE DE BRASÍLIA EXTERNAL MEMBER OF UNB _________________________________ PROF. DR. STEPHEN GRANT BAINES UNIVERSIDADE DE BRASÍLIA INTERNAL MEMBER OF THE DOCTORATE PROGRAM _________________________________ PROF. DR. ª ELAINE MOREIRA UNIVERSIDADE DE BRASÍLIA SUBSTITUTE MEEGWETCH HEPARI OBRIGADA GRACÍAS ACKNOWLEDGMENTS In the Anishinaabemowin language the word meegwetch is an important sign of gratitude. With this word I thank the people who kindly contributed to the realization of this work. In Xavante’s language this word is hepari . Any praise will be insufficient to thank the influence of intellectuals, friends, and family members who contributed so that I could carry out a comparative study on reparation indigenism practiced from Brazil and Canada. The appropriation of many researchers' intellectual thoughts allowed me to understand and discuss this broad field of research from the perspective of power and domination relations that tragically still dictate things in the world. More than others, two anthropologists' work was the great inspiration for this work, my professors Cristhian Teófilo da Silva and Stephen Grant Baines, not to mention Professor Roberto Cardoso de Oliveira. To Professor Cristhian Teófilo da Silva I am grateful for the inspiration, dedication, guidance and trust. Thanks for the trust and collaboration of the Xavante friends from Marãiwatsédé, Rafael Weree and Ana Paula Sabino. Thanks to Chief Derek Maud all people of Lac Seul First Nation for welcoming me into their pleasant land. Thanks to the wise Tom Chisel and the adorable Juliette Blackhawk (in memorian ) for the valuable teachings during Lac Seul's fieldwork. Any thanks would be insufficient to say how vital Robert Kirkham's friendship was to this research's conduct. Since my first insertion into Canada in 2016 and throughout 2017, 2018, and 2019, it is no exaggeration to say that without Bob's support, care, and dedication, the research would not have had the same chances of achieving its results. Because of all this, thanks to Bob and his family. Thanks to Professor Frederico Oliveira and his loving family for all the logistical support during the fieldwork in Canada and for the bibliography related to the subject. Thanks to Lakehead University, to Professor Scott Hamilton and my friend Holly Fleming. I am very grateful to my beloved friends Ana Catarina Zema, Kathy, Allison, Peter Cox, Ian Chaplin, Colleen Burns, Matt Wympory, Virginia Marjury, Holly, Ember-Leigh, Silver Shine, Lubna Yussuf, and all the colleagues of the Ojibwe Language Circle (Orillia), especially Allison Henry, Barb Gale and Peter Cox. I especially thank Luiz Marcos Vasconcelos (in memorian ) and Marina Luz for the precious revision of English and Spanish. Thanks also to Thomas Brokaw and Aina Azevedo for all the sweet conversations, academic advices and songs shared. Thanks to CNPq for the Ph.D. scholarship and CAPES for the sandwich-scholarship that were extremely important for this research. Thanks to FAP –DF for the support that allowed me to present papers at two Canadian conferences. To ABECAN and ICCS, thanks for the financial support that helped improve the fieldwork in Lac Seul. To all the friends and professors of the Department of Latin American Studies. Thanks to the OBIND and LAEPI Research Group for all the works shared. To Liliane and Thaís Fortuna, thanks for the great friendship. Thanks to Maycom Santiago and Bibiana Rosa for the enriching acquaintanceship. Thanks. Thanks to Stéphane Gagnon for keeping my heart beating with the hope of loving days. Thanks to my family, my mother, Amasili, my brother Flávio and my niece Ana Flávia, for their support, affection, and love. Without them, nothing would be possible. To Amasili, Flávio and Ana Flávia. To my father, Roberto (In Memoriam) The Anishinaabe are guided by seven principles: Zah-gi-di-win (love): To know love is to know peace. Ma-na-ji-win (respect): To honour all of creation is to have respect. Aak-de-he-win (bravery): To face life with courage is to know bravery. Gwe-ya-kwaad-zi-win : (honesty): To walk through life with integrity is to know honesty. Dbaa-dem-diz-win (humility): To accept yourself as a sacred part of creation is to know humility. Nbwaa-ka-win (wisdom): To cherish knowledge is to know wisdom. De-bwe-win (truth): To know of these things is to know the truth. Excerpt from the book Seven Fallen Feathers: Racism, Death, and Hard Truths in a Northern City , Tanya Talaga, 2017. ABSTRACT Colonialism in Brazil and Canada has generated disadvantages for Indigenous Peoples in every aspect of their lives, evidenced by the disparity between these populations and other social segments in a wide range of socioeconomic indicators. The present study proposes a comparison between Brazil and Canada on how these countries present and negotiate policies to settle the debts generated throughout the colonization process, past and present, and as a result of economic development projects. Two cases of historical debt were brought for comparison: the transfer of the Xavante people from Marãiwatsédé in central Brazil, and the flooding of the Anishinaabeg people from Lac Seul First Nation, Northwestern Ontario, Canada. In Canada, the consequences of colonialism for Indigenous Peoples were and still are very similar to those in Brazil; however, how the process of (un)payment of the historical debt has been carried out in this country opens new keys of interpretation for thinking about interethnic relations in the context of global neoliberal capitalism and multiculturalism. In both countries, the political processes of reconciliation and reparation for Indigenous Peoples are directly associated with each country's economic and ideological contexts. However, much Canada has projected itself worldwide as a reference in the field of the policy of reparations towards Indigenous Peoples, the global and neo-liberal capitalist logic prevails in this country, albeit of a multicultural nature, which seeks the economic inclusion of excluded segments of the population under the paradigms of an idea of citizenship aligned with these values and principles. At this point, however, Brazil and Canada are entirely aligned. Keywords: Indigenous Peoples; Reconciliation; Historical Debt; Reparation; Justice. RESUMO A história das políticas coloniais no Brasil e no Canadá tem gerado desvantagens para os povos indígenas em todos os campos, evidenciadas pela disparidade entre essas populações e outros segmentos sociais em uma ampla gama de indicadores socioeconômicos. O presente estudo propõe uma comparação entre o Brasil e o Canadá sobre como esses países apresentam e negociam políticas para pagar as dívidas geradas ao longo dos projetos de desenvolvimento colonial e econômico. Dois casos de dívida histórica foram trazidos para a comparação: a transferência dos Xavante de Marãiwatsédé, da região central do Brazil, e o alagamento dos Anishinaabeg de Lac Seul First Nation, região Noroeste da Província de Ontário, no Canadá. No Canadá, as conseqüências do colonialismo para os povos indígenas foram e ainda são muito semelhantes às do Brasil; entretanto, como o processo de (a)pagamento da dívida histórica tem sido realizado neste país abre novas chaves de interpretação para pensar as relações interétnicas no contexto do capitalismo neoliberal global e do multiculturalismo. Em ambos os países, os processos políticos de reconciliação e reparação para os povos indígenas estão diretamente associados aos contextos econômicos e ideológicos de cada país. Entretanto, muito do Canadá se projetou mundialmente como referência no campo da política de reparação aos povos indígenas, a lógica capitalista global e neoliberal prevalece neste país, embora de natureza multicultural, que busca a inclusão econômica de segmentos excluídos da população sob os paradigmas de uma idéia de cidadania alinhada com estes valores e princípios. Neste ponto, no entanto, o Brasil e o Canadá estão totalmente alinhados. Palavras-chave : Povos indígenas; Reconciliação; Dívida