ABSTRACT

This article addresses the Brazilian interpretation of the Day of the Indian, a hemispheric indigenista celebration created in 1940 and observed in Brazil since 1944. It especially focuses on the prominence of the figure of Cuauhtémoc after the Mexican government sent a monument of the ‘Aztec hero’ to Brazil in 1922. The arrival of the Cuauhtémoc monument in Rio de Janeiro triggered a debate about who Brazil’s Indian hero should be, which continued until 1965 when a sculpture of the ‘Indian’ Araribóia was placed in Niteroi, on the other side of the Guanabara Bay. In the Day of the Indian ritual, the figure of Araribóia achieves some importance, but no autochthonous local figure could displace the mighty Cuauhtémoc and his status as Amerindian hero. The analysis of these specific stagings suggests a strong connection between the public displays of the ‘Indian heroes’ and the concomitant processes of national institutionalization and international recognition of Brazilian indigenismo. In the end, the heroic figures promoted by the Day of the Indian were not the Indians, but the indigenistas themselves. Their model, General Rondon, would be recognized in 1958, the year of his death, as ‘Indigenist hero.’

摘要

本文讨论了巴西对印第安人日的解释，这是一个半球形的土著庆祝活动，创建于 1940 年，自 1944 年以来在巴西得到遵守。它特别关注在墨西哥政府送出“阿兹特克英雄”纪念碑后夸特莫克形象的突出1922 年来到巴西。Cuauhtémoc 纪念碑抵达里约热内卢引发了一场关于谁应该是巴西的印第安英雄的辩论，这场辩论一直持续到 1965 年，当时一座“印第安人”Araribóia 的雕塑被放置在尼泰罗伊，在里约热内卢的另一边瓜纳巴拉湾 在印第安仪式的日子里，Araribóia 的形象获得了一定的重要性，但没有任何本地本土人物可以取代强大的 Cuauhtémoc 和他作为美洲印第安人英雄的地位。对这些具体阶段的分析表明，“印第安英雄”的公开展示与国家制度化的伴随过程以及巴西土著主义的国际认可之间存在着密切的联系。最后，印第安人日宣传的英雄人物不是印第安人，而是原住民主义者自己。他们的榜样 Rondon 将军将在 1958 年去世，即他去世的那一年，被​​公认为“土著英雄”。