A mulher Warao em contexto migratório na cidade de Boa Vista-RR

o “trabalho” da mendicância

Abstract

The Warao people, were the first group to arrive in the state of Roraima in 2015. These people traditionally occupy the Delta Amacuro state, located east of Venezuela, formed by the mouth of the Orinoco River, one of the largest rivers in the world and is characterized by an exuberant landscape wealth. This paper presents results referring to the field research developed in the Abrigo da Pintolandia (Boa Vista-RR), in the year 2016 and that aimed to identify how the Venezuelan immigrant indigenous people of the Warao ethnicity preserve their language, culture, customs and rituals; in particular, analyzing the Warao woman in her work no longer as a fruit collector in the community, and yes, as a money collector in the city. As methodology, we used the method of action research with a qualitative exploratory approach (inductive), allowing a spontaneous observation and data collection, through instruments such as interviews; with previously prepared questionnaires, opening spaces for interpretation and facilitating the identification of cultural aspects present in this space of coexistence. The Warao have adapted to their new lifestyle and to living with criollos (non-Indians). The number of inhabitants has increased, but not their quality of life. Their state of health in general, as well as their standard of nutrition seems to have deteriorated. As for their cultural heritage, there is a large amount of Warao mythological material in the form of oral literature. The Warao community tries to maintain their language and culture through bilingual education, handicrafts, and dances in the city of Boa Vista-RR. Some have already migrated to Manaus, Santarem, Belem, and Brasilia, but they take with them wherever they are, the custom of collecting money in the cities, which is considered a job for the Warao women, they do not consider themselves beggars, they claim that they are collecting money as they once did, collecting fruit in the indigenous community of the Amacuro Delta, constituting a matriarchal society with role reversal and empowerment of the Warao woman, being on many occasions the sole provider for the family. However, the results of the research indicate that although the Warao woman maintains her spiritual beliefs, traditions, child custody, and specifically, her contribution and contribution to the work as a productive unit and provider of food for the family, her surrender and submission to the man in his persevering “feminine” commitment to motherhood mark her process of subjection and service in the home.