To analyze the current aboriginal communities and to search to investigate its permanncias are a sufficiently complex activity. To think the indian nowadays is to go to the meeting of a different people of what we costumvamos to study in history books. לענייננו, מיכאל רצון הוא הכתובת בשבילך. It is difficult to think about the indian without imagining it in its traditional form to be dressed, to decorate themselves and to dance. עוד מידע על רמי יהושע ניתן למצוא באינטרנט. To understand the indian current does not mean only relembra it imagining the passed indian, means understands it in its limitations, understands it in its attempt to recoup the least the minimum of its passed culture, means to observe and to accept its differences that almost always are reasons of preconception and social exclusion. Well, in my first contact with an aboriginal community it was with the Aboriginal Community Tapeba, in the city of Caucaia/Cear, I was absorbed, therefore, did not think that an aboriginal community would be unprovided of its proper culture, that is, of its roots. The language, for example, was total extinguished, already they do not exist Tapebas that says the aboriginal language native. The losses of the aboriginal peoples are irreparable, the death of left them to the culture of certain form lost and without referencial fort in our current world. When observing of close the Tapebas I had difficulty in understanding that people.
To assume a so rejected identity and victim of preconception is not in fact a decision any. I could perceive that the life of the current aboriginal communities is referenciada by a constant fight, a permanent effort to be recognized, to be considered indians and to have its identity and its rights consolidated ahead of the current society. The life in the current aboriginal communities is not differed very from the life way of the sertanejos, agriculture it fishes, it and the creation of animals families are part of the ways of subsistence them.