One another group was outside of the sights and the colonial claws, hiding itself in the thick Paraguayan forest. This fact occurred with the current groups Guarani-Mbya, Guarani-handeva and Guarani Kaiow. According to author, first the Guarani that had arrived at the city of So Paulo in middle of century XIX. At this time, they had appeared notice on the Guarani-handeva groups that if they located in the region of Iguape, where if collated with where if it carries through teko, the way of being, the life state guarani. According to Vieira (2007, P.
17), ‘ ‘ Tekoh congregates much more including a sincrtico cultural concept that the simple possession of a land area; it also means the place, the way and the way to be guarani’ ‘. In this direction, Meli (1979) calls the attention for the fact of that, for these aboriginals, life is not synonymous to produce; the land is not only one space of economic production, but especially a place in which if teko lives. To decide problems related to the aboriginal necessities, the SPI was created (Service of Protection to the Indian) as a proposal significant to the thematic aboriginal, therefore, beyond> Kaiow, Mbya, handeva come having bigger reserves with regard to the formal education because of its great attachment with the religion and the translation. The Guarani conserves aspects of a misticismo in its prayers and its way to perceive the not-indian, using this cultural characteristic as form and strategy of resistance to a world that considers terrible and imperfect. handeru, the Guarani quack, in them brings the image created for Bosch (apud Meli, 1979) in one of its significant workmanships: The Temptations of Anto Saint, in which the man saint meets refugee in its oratory surrounded for a pecaminoso and imperfect world. Thus, as Anto Saint, the Guarani quack hides in its tekoh in search of purificar e> to suffer.