The healing of Mother Earth's womb must first and foremost be understood as a healing of relationships. If we indeed contemplate an Earth afflicted by human actions, it is primarily our relationships, particularly our commitment to Earth and the continuity of life, that require healing. In this context, the web of protection for life and Earth must be rewoven – safeguarding lands, soil, and waters, and ensuring water and food sovereignty for the populations safeguarding Mother Earth.

This protection and recommitment to Mother Earth also holds an intangible dimension – the work of spirituality and the reciprocal relationship established with the vibrant metabolism of which we are a part, characterized by its numerous names and attempts at comprehension (and apprehension). It encompasses our connection with ancestralities and the grand umbilical cord that ties together generations, as the Huni Kui people convey, as well as the enchantments in their various forms and expressions.

Mateus Tremembé recognizes that the healing energy always emanates from Mother Earth – through sacred plants, their roots, leaves, stems, traditional medicines, and beings of light. Mother Earth provides the strength and energy not only to fight for those who currently inhabit the Earth but also for the generations to come. The way he refers to the elders as "troncos velhos" (old trunks) and the young as "brolhos da Terra" (seedlings of the Earth) highlights the Tremembé people's profound connection with the Earth and offers insights into paths of healing. As he explains, "In my village, we have a belief that the old trunks, our elders, are already like trees because they've borne fruit, and we, the young, are the seedlings of the Earth because during the process of colonization, our Indigenous populations were decimated, especially here in the Northeast of the country. They severed our roots, cut our strengths, pruned our branches, chopped our stems, but they forgot to uproot the core (from the Earth). So, they forgot to extract the essence that resided within Mother Earth."

The imminent political significance of healing Mother Earth's womb leads Mateus to advocate for the necessity of fertilizing society in the same way a farmer fertilizes plants. He emphasizes the pivotal role of Indigenous spirituality in this process. Once again, he underscores singing as a conduit for connecting with ancestors, enchantments, and Mother Earth.

Ubiraci Pataxó emphasizes that despite our reference to Mother Earth as an entity or something external, she cannot be comprehended or touched from a stance of detachment. We can only relate to Mother Earth from within, as participants in actions and processes, never as mere observers. When contemplating from within a tree, for instance, he states that the tree's trust does not lie in its lush parts—the branches and leaves that are easily swayed by the wind—but rather in its roots, the part that firmly anchors into the soil, the ground we walk upon. Nevertheless, achieving this requires a deep understanding of the soil we tread upon and reclaiming our relationship with the territory and the diverse beings inhabiting it. Without this connection, it's impossible to fully commit ourselves to working towards the healing of Mother Earth

Ubiraci further stresses: Mother Earth has never been and is not unwell; instead, she is profoundly generous, affording humanity the chance to correct its course. Similarly, Yoran Fulni-ô underscores the qualities of generosity and reciprocity inherent in this relationship. He highlights that giving without expecting anything in return to Feanê, the name given to this entity in Yaathê, the language of the Fulni-ô people, instills a disposition of humility within all of us, aligned with the great spirit's intent when creating the Earth.

Nadia Pitaguary also perceives us as grand trees, reliant on the nourishment and stability provided by the soil. This is why the Pitaguary hold women's circles that delve into women's spirituality through the lens of their connection with the mother Tapuia, an enchanting entity that symbolizes Earth's womb. This Tapuia is revered in ceremonies dedicated to nurturing it and fostering fertility for all forms of life.

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The power of feminine ancestry embodied by midwives, healers, and blessings-givers is, according to Rosa Pitaguary, nurtured through their relationships with plants, enchantments, and rituals, such as baths and ceremonies.

According to Ninawá Huni Kui, knowledge about forest medicines is paramount for any prospect of healing. Teas, baths, and smudging can aid in maintaining our well-being, as the ailments we confront are not solely tied to the physical body but also to diseased thoughts and the spiritual body. For those willing to listen and humbly accept teachings, these medicines are willing mentors, aiding in the healing process. However, the Huni Kui acknowledge that some forests also harbor harmful medicines, and that clear-cutting and wildfires in these areas spread these harmful substances, causing illness in people, the Earth, and the waters. Therefore, despite the potential for spiritual, mental, emotional, relational, and exchange-based healing, true healing will not manifest until the destruction of Mother Earth comes to a halt.

In the state of Acre, where a significant portion of the lands inhabited by the Huni Kui are located, the traditional seasons have ceased to exist. There is no longer a clear understanding of when the rivers will flood or when the dry season will come, resulting in diminishing yields from planted crops. The rivers are polluted, fish are becoming scarce, and the insecurity is not only about food but also water (in the heart of the Amazon). As an integral part of Mother Earth, humans will also experience these transformations within her. We are not different from plant families, and the felling of the mother trees also impacts their offspring. The absence of roots, ancestral connections, and relationships with our non-human relatives has incurred, and will continue to incur, a high price.

Hence, a reeducation and a resensitization of humanity are crucial. Ninawá emphasizes the importance of cultivating this understanding within communities and individuals at large – the recognition of nature as a nurturing mother, the source of life, responsible for our existence both material and spiritual. Through this understanding, along with the connection to medicine and spirituality, people can find healing, strength, and liberation.

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Gestures Towards healing and transforming our relationship with the cycles of the wider metabolism of the planet that we are part of

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• Manifesting education from a space where humans are not separated from the land/planet

• Reflecting on the challenges of coexistence from different perspectives, including those of non-human beings

• Grappling with the complexities of addressing complicities in ecological harm

• Opening up possibilities for adjacent possibilities of thinking, relating and being

• Developing stamina and resiliency for the slow and challenging work that needs to be done in the long term.