Professional Documents
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Sullivan, ***Draft, Please Do Not Cite******
"'The Indian Does Not Produce': Ethanol Production and Land Conflict on the Brazilian
'Frontier'"
discourses on economic productivity and national belonging. Land use, land tenure and
land occupancy recur as issues around which informants denote meanings of indigeneity
and Brazilianess (in this case referencing a non-indigene, or “não-indio). Political and
economic transformations of different scales factor into the emergence and endurance of
such ethnic boundaries, which become articulated as territorial. I query how land
emerges as a site for both mapping those boundaries and resolving the conflicts brought
occupations of sugarcane plantations. The mobilizations take place amid two contrasting
processes currently unfolding in Mato Grosso do Sul. First, Brazil’s federal agency
sugarcane plantations for ethanol fuel, has put upward pressure on land values and
increased competition over land use. The number of sugarcane-ethanol plantations is set
to multiply from eleven to more than fifty in the next few years. The land conflict
coincides with the unresolved sense of place, identity and citizenship that accompanies
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LaShandra P. Sullivan, ***Draft, Please Do Not Cite******
boundary formation, both ethnic identity and delineations of land territory, are worked
out in conflicting and contradictory terms by ethnographic subjects. In each set, different
scales of interventions by state and private institutions have contributed to the terms of
articulations of identity and territory. In the first, Kaiowa express a yearning for “the
space to be ourselves.” They decry that the existing reservations provide insufficient
space to carry out so-called traditional Kaiowa activities, including prior modes of
economic production. Dispossessed of their ancestral lands, their state of land shortage
has wrought contemporary problems like starvation and increasing rates of violent crime
on reservations.
pervasive among não-indios concerning how much land will be demarcated as cultural
historical indigenous land. While conducting fieldwork, I heard rumors that as much as a
third of the land of the state is “vulnerable.” Não-indios across different social classes, as
well as public statements from politicians, plantation owners and agri-businesses, lament
that land return would be a waste of resources and detrimental to the advance of the state
of Mato Grosso do Sul, and indeed to the larger path of development of Brazil.
are articulated, I query how land emerges as a site for both mapping those boundaries and
resolving the conflicts brought to bear in their production. Despite the seeking of
resolutions in ongoing juridical, and sometimes violent, land disputes, I argue that the
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LaShandra P. Sullivan, ***Draft, Please Do Not Cite******
continue to undercut prior ways of life, increasing the precariousness of the means of
shifts from remunerated work on the land to agro-industrial work in cities. Ironically, the
ongoing trajectory of “rural exodus” of people from the land that began in the mid 20th
century has coincided with expressions of identification with the land through “ethnic”
Over the course of the 20th century, Brazil’s population shifted from roughly 80%
agrarian to 80% urban. There existed a push-pull relationship between the city and
country in which people were attracted to industrializing urban areas by the prospects of
work and pushed off the land by a variety of factors. Though droughts in the northeast,
massive deforestation (Dean 1995), and public works like hydroelectricity projects
(Bloemer 2001) were factors in the rural exodus, changes in the regulation of land and
labor displaced millions of people in favor of large landholders (called fazendeiros) and
Researchers (cf D’Incao 1984, Moraes 1999 and 2006, Stolcke 1988) analyze non-
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LaShandra P. Sullivan, ***Draft, Please Do Not Cite******
specialists on the Kaiowá-Guarani (cf Brand 1997, Almeida 2001) concentrate on the
influence the writing of the 1988 constitution, argued that the basis of indigenous land
rights are based on their status as first occupants of the land and the subsequent
indígenas belong to those who have a genealogy that goes back to pre-Columbian era
(24).
Brazil of the cultural impact caused by settler land encroachment and the displacement of
indigenous people onto reservations. They wondered how the pre-existing characteristics
of these tribes would produce new cultural forms in response to that confinement. Seeger
and Viveiros de Castro argue that geography alters cultures in accordance with their pre-
designating protected areas for indigenous people, including the Yanomama (Ramos &
Taylor 1979), cited such changes and the negative impacts of unregulated contact and
encroachment.
With a narrative of cultural loss and recuperation, the bulk of literature on the
Kaiowá pleads for land return and protection to prevent such externalities and preserve
Kaiowá culture (cf. Brand 1997; Almeida 2001). This approach amounts to a sort of
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LaShandra P. Sullivan, ***Draft, Please Do Not Cite******
impact study of land loss, where the goal is to advocate moral redress for victims of
social distress (malnutrition, crime, etc.). In these analyses, recuperation of land would
rectify such problems by allowing greater autonomy to live in accordance with prior
Much of the literature on the Kaiowá’s land struggles (e.g., Almeida 2001; Brand
1997; Pereira 2004), cite Barth’s (1969) analysis of ethnicity as determined by the
delimiting a group are not the basis of the discreteness of the group’s ethnic category.
groups still recognize themselves and are recognized in relational opposition to other
groups. The boundaries that operate to distinguish groups are the basis for the ethnic
category.
However, this approach to ethnicity does not account for how political and
economic contexts of different scales factor into the emergence or endurance of ethnic
boundaries. By different scales, I mean the national and international processes that play
into structures of authority and networks of exchange of ideas and commodities. For
example, the World Bank and the Inter-American Development Bank exerted
considerable influence on the then military dictatorship in the 1980s by linking financing
indigenous territory and the impact on these populations (Carneiro da Cunha 1987:132-
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production and accumulation of surplus emergent with land use policies are complicity
with ethnicity terms in which identity and place become linked to stakes of material
survival and being, or more to the point, survival through being. Similar to the
emergence of “cowboy and Indian” narratives through country music in the mid-20th
century, notions of rural selfhood linked to prior modes of production on the land become
possible only at the moment in which those former relations of production have been
remembrances of invoked past, and remembered sense of place to which one belongs.
nostalgia.
These conflicts play out amidst a neoliberal economic order in which access to the
material means of everyday life have become increasingly precarious for rural people in
general and the Kaiowá in particular. Factors like the increased concentration of land
remains the case despite current government efforts to extend welfare programs to the
desperately poor (Haddod 2008). Thus, the conjunctural context in which lands are
claimants.
Kaiowá invoke a primordial essence and “tradition” that calls on the past, while at
the same time enables a way out or solution to present crises. This invocation emerges
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LaShandra P. Sullivan, ***Draft, Please Do Not Cite******
futures. Thus, this research project focuses on what Comaroff and Comaroff (2004: 336)
have altered the terms of access to the means of reproducing one’s social order and way
of being. Here, Comaroff and Comaroff refer to the “shifting ratio of desire to
possibility” in which access to the material means of producing life, for example
employment earnings that afford advancement through life cycles in their myriad cultural
its position as a means of survival through its anchoring of claims on the state, and 2)
object to which ones’ relation serves as a point of nostalgia and longing. In both these
functions land serves as a point of struggle in the material reproduction of life and
Brazil’s countryside is now a major force in the national economy. Particularly, the
sugarcane-ethanol industry has emerged as a growing sector in terms of land use and
manual labor. This growth owes its long arc to federal government initiatives since the
evolved to concern ‘energy security’ with the global petroleum supply crises of the 1970s
(Nunberg 1986). Pro-alcohol, as the program was called, was a boon to both local
capitalists and the newly formed middle-class. The former sought to counter the
flattening of world sugar prices and decline of the dominance of coffee with newly
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profitable ventures (Barzelay 1986). Though recent domestic petroleum discoveries have
dampened the energy security line of logic, international concerns over global warming
alternative fuel. This has spurred its ongoing growth as a site for public and private
hinterlands like Mato Grosso do Sul. Anxieties about how to develop the countryside
have constituted a persistent focus of policy since at least the abolition of slavery in the
late 19th century (Andrews 1991). In southeast Brazil, the assurance of a labor supply
that was both sufficiently plentiful and motivated to fill the labor needs of large
backwards caboclos (considered mixed racial stock of Brazilians). In the second half of
the 19th century, after much debate and maneuverings, a program of colonization was put
in place to insure labor productivity with European immigrants (colonos) and disperse
caboclos further into the hinterland of the country (Holloway 1980; Stolcke 1988). The
clearing of these lands, in turn, made way for further inroads of colonization and rural
The Kaiowá, who call themselves Pãi-Tavyterã, eluded missionization and slave
raiders in the colonial era by hiding in the forests (Meliá, Grunberg & Grunberg
1976:175-177). 1 Late 19th century legal precedents and settler expansion altered these
1
They were known as the Caaguá, and later the Kaiowá, a variation on “Cayua,” caa meaning forest and
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LaShandra P. Sullivan, ***Draft, Please Do Not Cite******
relations.2 In this period, the government initially leased the land area of the Kaiowá as a
monopoly control over the exploitation of the region with the early 20th century influx of
fazendeiros (plantation owners) for agriculture and animal husbandry. Kaiowá were thus
increasingly moved onto reservations or restricted to 'protected' areas under the direction
of the Serviço de Proteção aos Índios (SPI).4 This occurred sometimes by force (due to
settler violence) and sometimes by choice due to the diminishment of resources (like
proportions with an aggressive colonization program under the Vargas government5 that
favored deforestation for agricultural development and land appropriation for fazendeiros
(with a small exception to attract small producers from São Paulo and the northeast).
In the last decades, the third party contracting of sugar cane production is
contract out cane production to third party producers in order to not have to deal with
growers worry with that and provide the cane supply to the usinas. The risks of those
awa meaning man in Guaraní (Koenigswald 1908:1-3). Alternate spellings for Caaguá include Cayugá,
Kainguá, as well as alternate Kaiowá spellings like Cayuá, Kayová, and Kaiuá.
2
A federal decree transferred the catechism and civilizing of Indians from the central to the state
governments in 1889. The Constitution of 1891 transferred dominion over the devolution of land to the
states without regard to the rights of indigenous people.
3
Herva matte, yerba mate in English, is an herb mixed with water to make a beverage stimulant.
4
The SPI mission of “protecting” the Indians implemented a policy of “accommodation” and acculturation
for the supposed well-being of indigenous populations that rationalized confinement onto reservations.
This state agency created to execute indigenous policy was transformed into the Fundação Nacional do
Índio (Funai) in 1967.
5
The Colônia Agrícola Nacional de Dourados e os Kaiowá de Panambi e Panambizinho
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LaShandra P. Sullivan, ***Draft, Please Do Not Cite******
types of responsibilities are also spread out across multiple suppliers, thus allowing more
regulations, etc. However, this increases difficulties of laborer organizing, as well as for
those pushing for greater environmental safeguards. Of course, vulnerabilities remain for
the usinas in terms of insuring a supply of sugarcane, which thus cannot be entrusted
completely to management of loosely related producers. Thus, usinas have some interest
in political regulations of labor relations, territorial disputes over land rights with
ethnic/identity groups and such. The irony, however, is that once granted land by the
state, MST, quilombo and indigenous groups often become cane producers for the usinas
(or rent out their land to such producers). So, the vulnerabilities presented to usinas by
land rights disputes, on their face, do not seem to pose the risk to fazendeiros suggested
face increased difficulty finding work (even day labor type jobs, contract work is
practically non-existent outside of usinas) for multiple reasons that are historical
manual labor. With that work done for the most part, the fazendas now established, there
is a less need for that and thus fewer jobs. However, also, the larger context of fewer
jobs has also to do with general moving of workers off of land in favor of day laborers.
rural people from is a result of the larger shift in preference to clearing land for more
intensified production, more efficient production by using machines and day laborers
instead of manual labor for example. Previous labor regimes, for example, involved
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for them clearing forests and generally developing the land (many examples in lit here to
cite throughout this paragraph: Quieroz, d'Incao, Durham, etc.). These relationships
extended to non-indigenous and indigenous people alike. They would grow their own
food, livestock etc. and sell any surplus for money. They would also buy some
commodities from the fazendeiro with money gained from selling their surplus. Over a
period of time, when the land they were occupying was cleared/developed, they would be
moved to another parcel of land of the fazendeiro and repeat the process. These people
did not have an expectation of land ownership or gaining land ownership. Rights of
posse did not exist. The land was understood as belonging to the fazendeiro in terms of
legal recognition. This was the case for the majority of inhabitants of the countryside in
posse existed on the same parcel of land for generations. They did so without recognition
of posse by the state. When eventually fazendeiros showed up to claim their land, a fight
could develop. The fight could be actual violence, or in legal terms within organs of
government, or both. Large landholders most always won these fights. In this way, the
countryside of Brazil was developed over the course of the late 19th and 20th centuries.
The law of 1850 was designed to ensure the privileged possession of elites by not
recognizing posse as a basis for claims to the land. It based rights to land on access to the
bureaucratic processes of the state. Thus large tracts of land held by large landholders by
title became the purview of the protection of the state when disputes by posseiros tools
place. Sometimes, the title of land was held by multiple people or otherwise
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ambiguously held. This could come down to faulty or loss paperwork in offices of
municipal and state offices, for example. However, the former narrative of a lack of
recognition of posse and the privilege of elites in terms of access and protections of the
jobs, etc. varies by and within communities of people. Some non-indigenes defend the
rights of large landholders vehemently in the face of a history of dispossession. For these
worked, and work without complaint respecting the social and legal order. Unlike, for
example, Indians who complain and try to take what is not theirs in their claiming of land
been politicized (in the MST movement, e.g.) take pride in their protest occupations of
fazendeiro lands. One of my informants recalled a story of a man, who like many
colonos worked as a posseiro but refused dispossession. The guy took pride in the
material objects he had accumulated for himself in his work in the occupation. However,
he laments/ recalls the ridicule and discontent expressed by his peers and family to his
protest occupation.
reaction to this shared history with non-indigenes. However, many Kaiowa (especially
those with the least access to the non-indigene world due to not circulating outside
reservations and occupations, lack of education, etc.) continue to seek and rely on changa
(remunerated labor) in day labor despite the increased precariousness of such jobs and
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In the contest for land, questions of meanings of citizenship and Brazilian identity
shift amidst the economic and political transformations wrought by the relatively recent
hosted by the state’s plantation owners syndicate in which a representative of the group
complained that his ancestors had come to Mato Grosso do Sul to clear the forests for the
country and make the region productive. They were Brazilians who fought to establish
this area as a frontier to advance the country. He complained, to the approbation of many
in attendance, that now the state wants to seize their land to give it to “indios quem não
produzem nada” (indians that do not produce anything). Invoking an identity shared by
productive activity in opposition to the lazy natives. Such narratives are not new to
However, for Brazil, the contours of Brazilianess, the lines drawn between so-
called first occupants and settlers can range from cooperation to inter-mixture and fusion
through the very identity of Brazilian-ness, through the composition of the universalist
march of national progress, and realization of Brazil’s suffusion of three races: white,
rights for indigenous groups within Brazil, it was part of a multiculturalist shift in
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politics. For example, note the difference between an earlier turn of the 20th century,
positivist national slogan for Brazil “Order and Progress” (burnished on the national flag)
and Lula’s recent slogan of “Brazil: A Country for Everybody.” The former describes an
“imaginary of future transcendence of current reality and the other an imaginary of co-
existence and identity” (Mitchell 2008:2). Previous ideological regimes sought national
an extension of this logic, the state put forth acculturation programs to “civilize” the
Indians due to their so-called primitive state of development. Today, at least in law, such
policies have given way to multiculturalist redress of past wrongs through affirmative
action programs and land return to indigenous and quilombo people. 6 Mitchell rightly
notes, however, that the current multiculturalism (like its homogenizing predecessor)
presents the nation as a panoply of identities while offering scant detail on both the
arrangement of relations between them in the application of newly defined rights. This,
of course, is the problem that the identity-based movements are at pains to resolve.
of not having the “space” to enact traditional Kaiowa social organization. The crowding
onto reservations, they said, was the underlying source of conflict because Kaiowa
traditionally live far apart from each other, grouped according to family units. Living
close together creates conflicts because of the proximity of other groups, jealousies, and
rivalries. Having the proper amount of space would diffuse these tensions.
6
Quilombos are communities of descendents of escaped slaves. Mato Grosso do Sul has one of the largest
concentrations of quilombo communities in Brazil (Clavelin 2006). Also of note, MST (Movimento dos
Sem Terra or the landless movement) members have also won land claims in the state.
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different factions posed a challenge to even organizers. Who attended an event, whether
factionalism. Shared space, or sharing space, underlies the urgency of reclaiming space.
The origins and intensifications of rivalries, factionalism and conflict, emerge from
production and exchange. Though, the recourse to an invoked past of social harmony
rough by a former, enlarged map of Kaiowa territory in which they were allowed to
achieve that harmony by being allowed to “be” Kaiowa. The being is dissociable, from
Indeed violence on the Bororo reservation outside of Dourados city has become
so notorious that many consider it unsafe to leave their homes at night. While
interviewing two professors that live on the reservation, we were forced to cut the
interview short in order for them to arrive home before nightfall. Stories of violence
include tales of youth gangs that rob and maim without reason, including beheading
victims. The general sense that Kaiowa youth were out of control was pervasive.
Kaiowa professors complained that youth lack proper upbringing and orientation because
their parents are always far away cutting cane and working in the city. There is no one
teaching them the proper way of being Kaiowa. Land, they said, was the solution, as it
A thirty two year old cane cutter, who had cut cane full time since aged thirteen,
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Pressed to offer an ideal solution, he wanted more work (remunerated labor). More land,
for him, would offer greater security. However, the land would not provide what he
Curiously, Kaiowa imagine a future of land return that would allow them to return
to a past mode of life. Yet, for those favoring land return, there is little factoring on how
previous modes (so called traditional) of production would allow access to contemporary
Pereira (2004b) described lines of difference over land and being Kaiowa
generational differences. While most Kaiowá describe the current problems facing the
Kaiowá in terms of “crisis,” there are cleavages in accounts of the cause and solutions.
Older shamans and representatives of indigenous organizations claim a need for a return
to “traditional” forms of religious worship and social organizations. These people push
for the return of lands taken in colonization as a way of recovering previous forms of
social organization and a return of social order and stability. In their rhetoric they
explicitly reject "white" influences and consider such influences at the root of the
contemporary crisis (275). Young leaders and Pentecostals also consider these influences
as prejudicial and invoke an idealized past. However, these groups consider such a past
unrecoverable and irredeemably lost. Thus, they see themselves as mediators to new
forms of integration with the national society that offer solutions that both move the
community forward (i.e., attributing failure to the traditional leaders) while at the same
time holding over translated forms of previous cultural norms and values towards
progress (298). The idea is that land recovery is but one piece to a larger solution of
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