The objective of the research is to present an analysis of the spatial practices of the Borari (the
word Borari that gives its name to the festival, means “poisoned arrow”) Indigenous
Association of Alter do Chão (AIBAC), with focus on female protagonism. The association
was founded in Alter do Chão on the twenty-ninth of January 2008. It was created to fight and
defend the rights of the Borari indigenous people in public and private institutions. The
association is a non-profit and indefinite entity. The native peoples of Brazil and the world live
in a scenario of violation of their rights, between invasion of their territories, denial of their
identities and absence of differentiated politics by the State, which is not very different from
Borari territory. The AIBAC since its foundation has been providing gains in autonomy for the
Borari indigenous people of Alter do Chão, mainly related to the recognition and demarcation
of their indigenous territory with FUNAI. The participation of indigenous women in the Borari
territory has assumed an important front in the struggle to guarantee women's rights and
autonomy, in the protection of nature and demarcation of the territory. The spatial practices
carried out by AIBAC focus on social and cultural actions. In both social and cultural projects,
spatial practices aim at the alternative economic circuit and location through the strength of the
identity of the Borari people. The indigenous Borari always had women in their command,
being a village of matriarchal origin, today who is in command is the cacique Ludinéia Lobato
Gonçalves Dias, together with other Borari indigenous women created the in Association Borari
indigenous the Women's Nucleus denominated Sapú Borari, demonstrating indigenous female
empowerment. The spatial practices that take place at AIBAC are mainly promoted by the
women’s Nucleus Sapú Borari, actions and projects; however, the struggle for rights is aimed
at the entire Borari indigenous people, not just these women. Through my research my
hypothesis was confirmed that the Borari matriarchal organization has repercussions on spatial
practices and would probably be different if the Borari patriarchal organization.
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