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Wonderful!
Incredible!
We are reaching the end!
Isn't it, Olimpio?
We are reaching the end!
I am so happy, I think it's beautiful. I have learned with everyone!
Correct!
With this pretty girl... I'm thrilled and... That'ts it!
We would like to thank your presence.
This is our last entry.
So, before calling our last speaker,
we would like to say that it was great to have you here!
From here, we see all of your beautiful faces and your smiles.
A lot of people connect with this very important cause!
As we told at the beginning, we are many people.
For those who wasn't here,
we had a VW bus before. But now I don't know...
Perhaps a truck fleet or everybody walking, by bicycle, ok?
No VW Bus.
I want to give you a message. Can I?
Please Olimpio, your final message!
I am a clown because I think that I can save the world!
It's true!
So I want to give a heart message for you!
Please!
Live today like your last day. You can get it!
- Let's call the last speaker! - Where?
- Guys, he is a writer. - Where?
- Environmentalist! - Where?
- He is an indian from Tapuias! - Where?
- He has Arapoti Institute! - Where?
Where? Where? Where? Wera, Wera...
Ladies and gentleman, Kaka Wera!
Excuse this incredible pun, Kaka!
Kaka Wera “The Forest Philosophy”
Good afternoon, everyone!
Agudireté, ikoporã enecoamaeté, diguacá guazuca.
I mean, good afternoon to all of you, friends. Some old.
It's a great honor to be in a meeting like this, inside this place.
Before I start, I want to do a reverence.
This place where we are, for many many years,
many years ago, was called 'Iviraporã'.
In portuguese, it is called 'Ibirapuera'.
This name in Tupi language means 'holy trees'.
Possibly up front here, left here, right here;
There were some 'ocas' ('shelter' in Tupi).
Some ocas of ancient Tupis.
And possibly here, in this place between the holy trees,
because the trees were very old,
the ancient Tupi used to do a reverence to these trees.
To the 'Iviraporã'.
And the reverence is a song that has two vowels.
So, it is easy to sing, and I want to sing it with you,
this reverence to these old trees,
wich were the matrices of the Atlantic Forest.
That's the way I wanted to start,
but I need you to get up from your stools.
It is good to move our bodies.
We make this rythm by the beat of the foot.
It creates a melody similar to the beat of the heart.
It is an ancient code. When I beat my foot at the floor,
and everybody do the same, we create the rythm of the heart.
This code means: “We are together on the Earth”.
You also can beat your breast with your right hand.
The lyric is this:
Ae heihei heihei.
Ae heihei heiha.
Ae heihei heihei.
Ae heihei heiha.
Ae heihei heihei.
Ae heihei heiha.
Ae...
And then, you stay with the hand on the breast,
and wait 30 seconds with the eyes wide shut.
Start to think your feet are the root,
that connects you with all the forests, including Atlantic Forest.
Start to think that you are just a seed of many trees,
wich are created by the Earth Mother.
This diversity of ecosystems.
The only difference between you and these trees, is that you walk.
You can open your eyes and seat.
I appreciate your participation.
Now, I am going to show something to you.
Here, we have the actual map of Brazil,
but the map of Brazil had an extension before,
because our ancients had another perspective of the country.
My people, Tapuia people, came from the central region of Brazil,
wich is a serrated region.
For an example, my parents born at the north of Minas Gerais,
and migrated to Sao Paulo.
I born in Sao Paulo, at the south of Atlantic Forest.
My parents saw a different ecosystem here in Sao Paulo.
Since I was a child, I leave with the Atlantic Forest,
other parents and neighbors, who was the Tupi-Guarani.
The Guarani people of Imbia's ethnicity.
This is an ethny of Atlantic Forest origin.
I've learned a lot with this people,
because they have a different culture.
Origin is something...
Ops. I passed a lot.
Origin is something that I learned.
According Tupis culture, we came from the nature.
Does not matter your ethny, color and etc.
We came from the forests, mountains, desert...
According Tupis culture, the first human came from a tree,
wich is called 'Ivirapitanga'.
When the portuguese came to Brazil,
this tree being called 'Pau-Brasil'.
'Ivirapitanga' means 'tree of red soul', because the tree have a red wood.
This color was the reason for the exploration of the tree,
wich is the origin of the first human.
For the portuguese who came, this red essence was valuable.
Very high economic valuable. For this cause, the interest of exploitation.
For the Tupis, the red essence is the “red skin human” essence,
who was the first man to born on the Earth.
This is a part of the mythology from ancient culture who lived here.
According to this map, from south to north,
these people lived in this forest, or near it, about 12.000 years ago.
But the economic interest to prospect this 'Ivirapitanga',
this tree with red soul,
made this place change the name of 'Tupiretama' (Tupy's place),
in a second or third moment, to 'Brasil'.
The actual name of this country.
But why this place is called Brazil?
Because of brazilwood.
But there is a terrific thing in this name,
and I will bring it back to your memory.
The ancient Tupinambás, who lived here,
welcomed the portuguese and the french, who came to this forest.
The french began to prospect this red soul tree,
which was called brazilwood by the portuguese,
through the host of Tupinambá.
The portuguese called the French as 'brasileiros' (brazilians).
That was name for those who stole the red soul tree.
So, the first brazilians were those who stole the red soul tree,
because of economic reasons.
Unfortunately, he origin of the word 'brasileiro',
was in the extinction of Atlantic Forest,
and in the almost extinction of the ancient culture of Tupi.
I don't have to say that how many brazilwoods went away.
And the word 'brasileiro' does not referes those who born in this country.
Unfortunately, it's a reference for those who used to steal
a bit of the red soul spirit from the Atlantic Forest.
For those who almost extinguished the forest ecosystem.
This is something to remember now and on the future.
Not to let us anger, but move us to a cause,
like was mentioned at the beginning of the meeting.
We have to think “Damn it! We found a nation from the exploitation,
and almost the extinction of the Tupinamba's culture”.
And it's not just Tupinamba's culture, but a diversity of nations.
Even insect nation, rock nation, and other tree nations,
were exterminated because of the exploitation of brazilwood.
So, according to Century XVI denomination,
'brasileiros' were the ones who used to steal brazilwood.
And, as time went on, were the ones who incorporated other cultures.
The people of our country is a mix of
tupi, portuguese, french and dutch.
This is the generation that formed the brazilian people.
The terminology 'eiro', from 'brasileiro',
stands for those who have a profession.
Jornaleiro (newsboy), verdureiro (greengrocer)...
'Brasileiro' is a terrible profession,
of steal brazilwood from the Atlantic Forest.
We could be called 'avaeté',
wich means: real being.
We could be called 'carijó',
wich means: a mix of different etnies.
We could be called 'awen',
wich means: human being.
We could be called 'burun',
wich means: people from this land,
or people who were accepted into this land.
But we are called 'brasileiros'.
We carry this burden. We face the challenge to transform.
At least to make an effort to transform this burden
of predators from our own kind,
and from so many species, that won't even return,
to be guardians of the earth,
and creators of a possible future.
The brazilian people my have to change
the meaning of the word 'brasileiro' in this century.
I believe that Tupi tradition has an precious precept,
learned from the forest and transmitted to you.
In the Tupi tradition, everything that we wear,
our clothes, our paintings, our house and houseware,
came from the Atlantic Forest. Came from it's nature,
came from it's biodiversity,
and is supported by a invisible and immaterial.
In this tradition, we notice with our physical eyes,
and we follow the principle of the interdependency.
The ancient Tupi people noticed that every little thing that dies,
gives place to a bigger thing, possibly different from the original one.
The forests, trees, flowers, and fruits are different,
and that is why these things are so exclusive.
They can only grow and flourish because they are different.
If you only plant eucalyptus, sugar cane or pines,
you are going to create something lifeless.
The forest turns on biodiversity.
You are going to see that this is the richest kind of diversity.
The forest express, expand and prospers itself.
The ancient Tupis realized that the real richness
is just possible if you have real wealth.
If you realize and recognize that one thing depends on another,
that a small plant depends on a big tree to survive,
that a big tree either depends on a small plant,
that one thing depends on another,
that one thing must be connected with another in a respectful,
you'll going to learn this lesson from Tupis.
They learned this inside the forest.
They learned that it only exists life in diversity,
as well as strength.
This is the second thing they learned in the woods.
The third thing is the hardest to the human understand:
There is something bigger than us.
This “superior life” could be called 'sacred'. It governs this system.
In Tupi's language, it is called 'Imboraú',
wich means: the big love that supports life.
Without 'Imboraú', life is not impossible,
but also disrespecting the small, the medium and the large,
and also without realizing that each earth resources you use does have a limit.
Earth resources does have a limit.
No indigenous people used more resources than they needed.
Needed for it's survival, family and prosperity.
One of the lessons that the forest gave us,
was the correct education to use it's resource.
In the actual language, it's called sustainability.
Without it, there won't de an XXI Century.
Maybe with this conscience,
the old ancients would like us to comprehend this:
Without sustainability, there won't be a XXI Century.
And here, I would like to finish this meeting,
'cause my time is over.
I'd like to sing a song of Tupi ancients,
to recognize the immaterial life,
that lives inside of our material life.
Is the immaterial life that support us, and we must honor it,
with reverence, respect and gratitude.
That's why we have so many songs and dances at Tupi's culture.
So I wanted to finish this with a reverence to this immaterial life.
Even with a different vision of this place,
wich is different from two thousand years ago,
the immaterial life is the engine of this place.
This place is going to keep cared trees.
I wanted to thank this immaterial life, that supports this web of relations.
I'm going to ask your collaboration one more time,
to stand up from your stools, touching your feet on the floor.
Let's put our ankle on the ground, like Tupi people.
They used to reverence this immaterial life.
Let's touch our ***, and sing the same song,
with a different rhythm and tone:
Men...
Women...
Men...
Women...
Everybody...
Oreru Nhamandú Tupã. (Our parents, sunshine and thunder).
Oreansi adensi pici.
Oresi, iá aidiu capó.
Oreru Iviraporã.
Oreru Ivirapitanga.
At this time, the “great sacred mystery”, that reside in me,
worships the “great sacred mystery”, that is inside of you.
And at this time, the “great sacred mystery”, manifests itself through the forest,
the woods, flowers, fruits,
and leaves that support our lives and our health.
It's manifesting to bless ours homes,
as well as we thank and worship all the life system.
Aguidireté.
Thank you!