WEBVTT

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Community tourism is
the tourist activity developed

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based on the principles of transparency,
of conservation and participation,

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where the main attraction is
the way of life of the local population.

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The objective is to primarily
benefit the residents,

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who are managers and owners
of tourist enterprises.

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Valuing culture and contributing to
the preservation of the environment.

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I\'m here from the Ponta
Grossa community, native.

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I am an environmental guide, I am also
part of the tourism coordinating group.

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With the decline of coastal fishing, with
all the difficulties of coastal fishing,

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tourism is one of the escape valves

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for the youth to continue in their
territory earning money, working,

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qualifying and continuing to
live in their territory,

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not needing to go looking for
a job in an urban center.

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- Throw me where Iemanjá took me.
- Jeez.

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- What\'s that for?

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This space is called Pedra dos Passos.

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The tourist receives the glasses,

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come here and dive,

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and down here there are
hundreds of colorful fish,

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of at least 20 different species.

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Tourists who come here, we don\'t call
tourists, we call visitors.

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They are visitors, visitors arrive
and leave like our friends,

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is another dynamic, you have a lot
of community experience,

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the visitor stays at the house,
has lunch and coffee with the staff,

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so it\'s another perspective,
it\'s another way of doing tourism.

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In this space, the tourist has the first
broad vision of what our community is.

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We get to see our village of houses,
our restaurants, our inns,

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and the local vegetation, which is a mixture
of coconut groves with mangroves, down there.

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And there are also these channels, these small
lakes, which are the nursery of marine life.

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This cashew tree here

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whenever the dune grows and drowns him,

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it pulls the branches after oxygen,

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then its stem is there under the dune

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and it\'s always growing, surviving.

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It is the image of resistance.

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The Tucum network,

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as well as one of the oldest community-based
tourism initiatives in Brazil,

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it is also one of the most
significant initiatives.

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First, because of its extension, which covers
13 municipalities on the coast of Ceará,

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second in its engagement in the
empowerment of youth and women

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to lead this process.

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And also for becoming
an example of network governance.

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At the beginning we identified
which are these communities

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who were already developing an
experience of welcoming families,

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and they found their support
in community tourism,

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their support, their affinities,
of dialoguing with the visitors,

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to show their best.

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They don\'t want to have 50 people
per community, they really don\'t.

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They want to have only ten
people, coming from outside.

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But that they can serve
well, quality food,

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so they can be fine, not
work too hard for it, too,

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because this is not
their main activity.

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It is, above all, to bring people
together to strengthen their own culture,

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to say, look, we exist, we produce,

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we have quality of life here
and that\'s what we want to keep.

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And we want to share with others.

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Here was boss land.

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The boss massacring the resident,
who worked two days a week

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Three days a week for the boss,
two for the resident, when
he was skimming the ground

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half of the flour was from the boss,
the owner kept almost nothing.

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The fodder was for the boss, the wood
was for the boss, for the boss\'s animals.

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And our life was like that until
when it was in the 70\'s,

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with much struggle,
it became a settlement area.

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We are now going to visit the camp
Our Earth, on the beach of Maceió,

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that\'s where we stay
and where we meet

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to make the necessary decisions

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so we can keep
this fight that has lasted 17 years

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against real estate speculation,
who wants to settle in this territory.

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And now let\'s get to know a
little bit about our camp.

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Welcome, this is the way.

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Here in this place is where we receive
our companions,

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the university students who come
to know the fight,

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to spend the night here with us.

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And we took the opportunity to write lyrics
to the song to be part of the cultural night.

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A song that we are calling
Xote do Acampamento.

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We did it like this:

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Many years ago our ancestors

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Against injustice they had
already begun to fight

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And it wasn\'t easy but
the people organized

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From such squatters, they
manage to free themselves

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It has greatly improved
the lives of our people.

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And a new time with dispossession

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On our beach there
is resistance again

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And the fight of our people
is against speculation

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The settlement is divided
in 12 communities.

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It is called the
Maceió Settlement.

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and there is the
Maceió community,

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is one of those that
form the settlement.

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Plants give me life and
I give them life, too.

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I talk to them,
I take care of them.

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Done

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And our proposal is not to
get rich with tourism.

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It\'s one more way for us
to show what we have here

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and also to take care
of our collective good.

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Like when a class comes that leaves the money,
we, in addition to expenses,

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what is left we invest in the
collective spaces that we have,

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its not just for profit.

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An important aspect of community-based tourism

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it is cultural resistance and the
struggle for permanence in the territory.

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Tourism is seen in many cases
as an instrument for these struggles.

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I do it like this, I do just this, without the cross stitch.
Just this, these wipes.

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Here, those who don\'t call me grandma, call me
Aunt Tereza, even though she\'s not even a relative.

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But here everyone calls me...
who doesn\'t call me grandma is Aunt Tereza.

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I feel good for that very reason.

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A gentleman appeared wanting to
take a beach, so we got organized

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and it was a community,
a group of women and the community,

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here was the little group

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and then together with the
community we got the beach.

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Because otherwise we would stay
without our little corner of the beach,

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and we who live here need the beach.

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Then we made those stalls,
in the beginning it was one of those straw tents,

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very tiny.

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We started by selling a little candy,
a little thing,

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for us to occupy the beach, right?

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There, a lot of people were also occupying
and today it is busy,

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but in the beginning it was a struggle, it was
a lot of struggle, it was a lot of sacrifice.

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But we managed to do it,
thank God we made it.

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- Do you want salt?
- Uhm, give me a spoonful of salt.

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here in the community
I\'m in a women\'s group,

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which has the women\'s restaurant
and a coconut farm,

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and that it is a group that manages to maintain itself,
because it generates its own income.

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The women\'s restaurant is a space,
is a symbol of struggle here in the community.

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It was one of the first spaces
that were built for this purpose,

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resistance and defense of the territory,

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a whole result of a groundwork
which has been done for a long time.

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We are a traditional fishing community.

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We have been for over 200 years
here in this community.

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And we have been fighting to preserve
this for future generations.

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It\'s a mini Lençóis Maranhenses,
in that style.

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But in a much smaller proportion.

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Coco is an ancient dance,

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It was a tradition of the ancient people.

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2000, 2005, people here

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decided to revive Coco.

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and from then on we continued, and until today
we are moving forward,

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and the kids like it and when they get
this size they want to dance too,

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and we\'re moving forward.

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And hope it doesn\'t stop, right?

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The little marequinha does not jump

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Into the lagoon plunged

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Rooster crowed, crowed, crowed

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Already flapped wings and flew

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Rooster crowed until morning

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Moorhen, Jaçanã

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The little marequinha does not jump

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Into the lagoon plunged

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Rooster crowed, crowed, crowed

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Already flapped wings and flew

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Rooster crowed until morning

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Moorhen, Jaçanã

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Rooster crowed, crowed, crowed

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Already flapped wings and flew

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Rooster crowed until morning

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Moorhen, Jaçanã

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In tourism, the more articulated and collective
the work, the greater the chances of success.

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You must have a guesthouse
and have a restaurant,

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and have a means of transport, and a history
to listen to, and a craft to buy.

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Another important value
to the solidarity economy

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and has central importance
in community tourism,

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it is the human exchange, the encounter.

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I was born and raised here on the shore,

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at the base of Tatajuba my parents lived
very close, very close to here.

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My mother called me since I was little by heart
and to this day people call me heart.

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These chickens are from a project
that we have .

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Here is the breakfast place,
here, this table.

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Breakfast is here.

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There\'s a big bathroom here, the bathroom.

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It\'s a building that doesn\'t have
problem of heating up, of being too hot,

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it\'s cold here.

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The wall is thick, right?
the wall very thick like that,

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high, the sun doesn\'t get very hot, no.

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This was nobody\'s, no,
it was always from here, this region was from here.

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Then this company from Rio de Janeiro appeared
saying they own this here.

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They made a document
the document was up to Guriú,

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saying they own this here.

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Took it from us.

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Then we went to court
and we are still fighting to this day.

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It\'s delicious, look, chestnut farofa.

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Let cool.
The first church was there,

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there was a mass there and when there were a
lot of people there, it ended, the dune passed.

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It\'s over there, everything.

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There\'s the place with the old houses,
the church place, it has everything there.

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I always stay here,

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telling the story of the burial of
the village, how did it happen,

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because I went through the process
and I know what the story is.

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I can tell you,
you want to know how it was

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the process of burying the
village here, right?

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So I will tell you.

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So the church that was
buried by the dunes

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it\'s that little mound over there
at the end of that little S.

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There was the church, the ceiling and walls fell,
only the mountain remained.

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It\'s been over 40 years since
everything was buried.

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The dunes that destroyed these houses
started there on the beach:

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the sea threw the sands out,

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the wind brought the sands,
It took 15 years of process.

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The most mobile dunes passed
and this grass was created,

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That\'s why the hills of
the houses were like this.

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Let\'s go further ahead.
Blonde, where are you going?

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You left here to go where, male?
The hawk is passing by, it\'s going to get you, see?

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Oh, now you come?

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There is an interesting thing that
is the basis of the Tucum network,

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which is the way in which this collective
has related to the territory where it lives.

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So it is, above all, in its essence,

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a joint defense of the territory.

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I am João Baptist dos Santos,
known as Tita.

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I\'m an artisanal fisherman.

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I am from the Ceará
community tourism network

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and I\'m also from the residents\'
association here.

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Here because we are very
close to Jericoacoara,

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in the 90s it started here,

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two people from the
village of Tatajuba

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built beach huts on the
edge of the Torta lake

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and started the tours that came
from Jericoacoara to that region.

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Very little movement.

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So today it results in 11 beach
huts on the edge of Lago Grande,

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which has a very large
daily movement,

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of people who come from
Jericoacoara, Parnaíba.

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so it is a region that we receive
a lot of pressure daily,

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in relation to the guarantee
of the territory,

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the guarantee of traditional
resistant activities.

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So they\'re suffocating,

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by another type of activity.

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This dune is the Enchanted Dune,
its one of the highest here in the Ceará region

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and it is a point of reference
for artisanal fishing,

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That\'s why it\'s important to the community.
It was exploited by mass tourism,

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the buggy drivers made
a path over it

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and then we made a campaign

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so that the buggy drivers wouldn\'t
ride on top of it anymore

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because it was going down,
it was getting lost.

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This territory belongs to Tatajuba.

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This is Tatajuba\'s territory.

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This lagoon is one of the beauties of Tatajuba
that is exploited by conventional tourism.

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- I\'ll drive!
- Stop.

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- I\'ll drive!
- Stop, stop!

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Being in the coastal zone
today is very difficult

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because of speculation,
when they see a place like this,

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a place as pure as this, preserved,

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their intention is to come, suck everything that\'s here
and then go away to another corner.

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As long as we can,

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we will resist.

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Against this speculation.

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Whoever is in the field is
liable to lose or to win,

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we are on the field and the
ball is in the middle,

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we are playing.

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Nobody knows who will win or who will lose
but we have hope,

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because we didn\'t arrive,
we were born here.

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We do want community tourism

00:24:58.780 --> 00:25:01.900
It is necessary for these
people to know

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Our culture and our
way of fighting

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In resistance against
the abuse of power

00:25:07.830 --> 00:25:10.910
With this advance
of foreign capital

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Our natives, where are
they going to stay?

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And our state will
have to find a way

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We demand more respect from
our people of the sea

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always was and will be

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Our culture live from the
sea and from planting

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That\'s why these
people here are

00:25:27.890 --> 00:25:32.350
Telling the world that
this beach is ours.