Community‑based tourism a game‑changer for indigenous communities
In the face of the climate emergency, the debate on ways to promote sustainable development in the Amazon is gaining momentum across various economic sectors—including tourism. In indigenous territories, a management model has emerged as an alternative for communities willing to welcome visitors and at the same time seeking to keep the forest alive—community-based tourism.
In the municipality of Feijó, Acre state, the people of the Shanenawa Village receive travelers interested in immersing themselves among the native peoples and learning about living in harmony with the forest. “In the past, we already had our festivities where relatives would come from other regions and ethnic groups, and we’d our cultural celebrations, but we hadn’t yet had this experience with tourism. Tourism was not a reality in the village until three years ago,” said chief Tekavainy Shanenawa.
In addition to the festivities, he pointed out, Brazilian and foreign visitors began coming to the Katukina Kaxinawa territory in search of the ancestral knowledge of forest medicine with the use of ayahuasca, which was preserved for a 30-year ban. “The ancients kept the wisdom of the medicine for all that time. We were able to consecrate it again when I was an adult with children, to practice what my grandfather taught me,” he noted.
Before the introduction of tourism, the economy among the Shanenawa was based on subsistence farming—mainly banana and manioc, hunting and fishing, in addition to the production of handicrafts.
According to the chief, the trade in these products began to finance the purchase of animal protein and other necessities bought in the city. The arrival of tourism was welcomed by the members of the village, who noticed the possibility of adding value to production and also strengthening culture and teachings for future generations.
“When we consecrate medicine, it strengthens us more and more, especially the youth, who are learning. When visitors come, we have the pleasure of showing them how medicine lives and how it is consecrated. And each time we consecrate it, we improve ourselves,” says Maya Shanenawa, the chief’s eldest daughter.
Tradition
Among the Shanenawa people, the first born becomes the new chief, regardless of their gender. Vocation also prevails. In addition to Maya, recognized as deputy chief at the age of 29, the second daughter, Maspã Shanenawa, has had her vocation recognized by the community and is already in charge of the medicine consecration ritual.
For the Shanenawa, tradition is strengthened by tourism—young people choose to stay in the forest and preserve the culture, with indigenous people leading their own narratives.
“People see it on books, but books don’t tell the story well. Today, each coming tourist in my village has the opportunity to hear the story straight from us, the story I heard from my grandfather,” chief Teka said.
Partnership
Active village participation and the fair sharing of benefits are the main principles for community-based tourism, but they are not always observed. A diagnosis by the Ministry of Development, Industry, Trade, and Services shows that partnerships offered to indigenous peoples often come at a disadvantage to the community.
The Shanenawa are aware of this issue and have looked for partnerships to boost tourism. One of the companies that works directly with the indigenous people has appointed representatives from the community itself.
Tuwe Shanenawa, one of the community members who work directly with the travelers, says he is proud to show the forest and introduce outsiders to their ancestral knowledge. “I always say that no one comes here by chance, especially the travelers. In some way, it’s a call for your life—for medicine or just for day-to-day living, but never by chance. Of course they come to visit, but it goes far beyond what people sometimes expect, because of the spiritual connection.”
Apart from Tuwe Shanenawa, everyone working with tourism in the village strives to improve the experience of visitors, whether in the natural food harvested and prepared right in the forest, or on the tours in the Amazon, passing by the majestic samaúma—a tree that can reach 70 meters in height and live for 120 years—or in the herbal and clay baths that prepare the spirit for the consecration of medicine.
Challenges
In the view of Pedro Gayotto, co-founder of the social tourism company that organizes activities with the Shanenawa people, there is still a demand from tourists who are looking for ethnic tourism but do not know how to get there.
“Most travelers who go on itineraries in indigenous territories with us say, ‘I’ve been looking to go on an indigenous trip for a long time and I didn’t know how; I didn’t know where to start, and I found you on someone’s recommendation, on Google.’ So this shows the demand exists; people just don’t know how to get there,” he pointed out.
In addition to the challenge of getting travelers to their destinations, a large number of other obstacles must be overcome. The reality in each indigenous community is different, but common issues do exist. One example is the waste generated by tourism. “We understand that burning the waste is not the best answer, and we don’t want to take it elsewhere either. So we need help to find a solution,” Tuwe Shanenawa warned.
Task force
The disposal of waste left behind by tourism was one of the topics discussed by the task-force gathering held from December 2 to 6, attended by representatives of the federal government and the United Nations Development Program (UNDP). The Shanenawa had a chance to present their demands and discuss with the institutions efforts to regulate community-based tourism.
Guided by the rules established by the National Foundation for Indigenous Peoples in 2015, tourism on indigenous lands is still poorly regulated by federal agencies. Only 39 itineraries have been registered nationwide, of which 14 focus on sport fishing.
According to the general coordinator of Sustainable and Responsible Tourism at the Ministry of Tourism, Carolina Fávero, this lack of information has already been identified by the agency, which is currently working on mapping these initiatives. Over 150 villages with tourism activities have registered so far, she pointed out.
A project has been created in partnership with the Federal University of Rio Grande do Norte—dubbed Brasil Turismo Responsável (“Responsible Tourism Brazil”), she said—which focuses on indigenous communities. It should include training in responsible tourism, community-based tourism, aiming to support the development of official visitation plans, materials, and mapping efforts, which, Fávero stated, is already underway.
*The reporter traveled at the invitation of the Samaúma Institute and the Ministry of Development, Industry, Trade, and Services.
