The story of one of the greatest symbols of the mission among Brazil’s indigenous peoples reached a concrete conclusion after nearly 40 years: the burial of the remains of Vicente Cañas (Kiwxi) in the Enawenê Nawê territory, where he lived, fought, and was murdered.
Between April 6 and 9, 2026, a mission composed of representatives from the Indigenous Missionary Council (CIMI), Operation Native Amazon (OPAN), the Society of Jesus, the Diocese of Juína, and the Federal Institute of Mato Grosso – Juína Campus, along with his Spanish relatives and indigenous members of the Enawenê Nawê ethnic group, visited the Indigenous Territory in northwestern Mato Grosso.
The purpose of the visit was to celebrate the Easter of Vicente Cañas (Kiwxi) and to carry out the burial of his skull in the territory where he lived, bore witness to his faith, and gave his own life.
The Enawenê Nawê People
Inhabitants of the Juruena River region, the Enawenê Nawê are known for their strong community organization and a culture deeply structured around rituals. Their livelihood centers on collective fishing, an activity that transcends mere sustenance and takes on a spiritual dimension.
Their rituals, particularly those linked to the water cycle, organize social life and express a worldview in which the visible and invisible worlds are intertwined. It was into this universe that Kiwxi immersed himself radically, becoming part of the people.
The mission began with the departure of the team from the curia of the Diocese of Juína to the Enawenê Nawê Indigenous Territory, located in northwestern Mato Grosso. The main access route is via BR-174, from Juína, traveling more than 150 kilometers of dirt roads. Located in the basin of the Juruena and Iquê rivers, the area encompasses parts of the municipality of Juína and adjacent regions, constituting a territory of great environmental, cultural, and spiritual significance.
After approximately three hours of travel on dirt roads, the group arrived at the territory of the Enawenê Nawê people, where they were welcomed into an atmosphere marked by cultural richness and a deep connection with nature.
The first day was dedicated to welcoming the Enawenê Nawê indigenous people. In an atmosphere of deep respect and mutual listening, the missionaries and participants had the opportunity to engage with local life, listen attentively to the leaders, understand their aspirations, and share meaningful moments of community life, immersing themselves in the cultural and spiritual richness of the people.
There was also participation in traditional rites, which express the people’s spirituality and their relationship with the land, with nature, and with the spiritual world. These moments were fundamental to positioning the mission not merely as a one-time event, but as part of a journey of coexistence, listening, and respect built up over the years.
During that initial gathering, the meaning of the mission was also presented to the indigenous people: an important gesture for the Church, for missionary organizations, and, above all, for the Enawenê Nawê people themselves. The significance of the burial of Vicente Cañas’s (Kiwxi) skull was explained as a step within a broader journey—a sign of remembrance, of the search for justice, and of the reaffirmation of bonds—that does not close the chapter of history, but rather keeps it alive and ongoing.
A Life That Became a Mission
Born in Spain, Vicente Cañas entered the Society of Jesus while still young and arrived in Brazil in the 1970s. In 1974, he participated in the first contact with the Enawenê Nawê people, alongside Tomás Lisboa.
From that encounter on, his life took a definitive turn. Vicente chose a path of deep inculturation: he learned the language, adopted the people’s way of life, and came to share fully in their daily life. It was the Myky people who gave him the name Kiwxi—“the one who gives himself completely.” His first contact with this people took place alongside Tomás Lisboa, an experience that profoundly shaped his mission. For the Enawenê Nawê, Vicente is recognized as someone who is part of the people’s spiritual and cosmic world, keeping his presence alive in the community’s memory and spirituality.
The second day of the mission was marked by one of the most significant moments: the visit to the site of Vicente Cañas’s martyrdom.
The team undertook a roughly six-hour boat journey along the region’s rivers. The long, silent journey was experienced as a time of introspection and preparation for what lay at the end of the path. Upon arriving at the place where Vicente spent his final days—an area that served as a stopping point before returning to the village, as a health precaution—everyone was overcome by a deep sense of reverence. There, where his life was cut short, an intense moment of spirituality, remembrance, and listening unfolded.
Stories, memories, and experiences were shared by those who had firsthand knowledge of that reality. The place ceased to be merely a geographical point and became a space of living memory, imbued with historical and spiritual significance.
It was at that place that the central act of the mission took place. Vicente’s belongings—his briefcase, rosary, knife, and documents—were buried alongside his skull, which had remained separated for decades.
The Enawenê Nawê carried out their farewell rituals according to their tradition, integrating that moment into their own way of understanding life, death, and spiritual continuity, in a gesture that reaffirms memory and keeps alive the link between the past and the present.
The moment was imbued with intense emotion. The silence, the weeping, and the gestures of reverence expressed the depth of that instant. Family members, missionaries, and indigenous people shared a common experience: that of standing before a significant moment in a history that spans generations, keeping its memory and meaning alive over time.
The bishop of the Diocese of Juína, B Monsignor Neri José Tondello,B highlighted the importance of the moment:
“This is a historic moment for our Diocese. We are closing a chapter that remained open for many years, but also reaffirming the Church’s commitment to Indigenous peoples.”
CIMI’s legal advisor, Dr. Caroline Hilgert, highlighted the significance of the burial:
“For many years, the skull was essential evidence of the murder. Today, it returns to the earth, allowing this story to be completed.”
The Jesuit priest, who holds a doctorate in anthropology and is a professor at the Federal University of Mato Grosso, Fr. Aloir Pacini, noted:
“This moment is not just about remembrance. It continues to challenge us as a Church and as a society.”
During the mission, doctoral candidate Josemir Paiva Rocha, from IFMT – Juína Campus, highlighted the significance of the moment and the collaboration built among the institutions:
“Being here is a profoundly moving experience, not only from an academic perspective, but also from a human and spiritual one. Experiencing this moment alongside the Enawenê Nawê people allows us to understand, in a concrete way, the richness of their culture and the importance of preserving their territories. This collaboration between IFMT and the missionary institutions strengthens the dialogue between scientific knowledge and traditional wisdom, contributing to a more sensitive, responsible, and committed approach to life and the Amazon.”
The Voice of the Family: Memory, Affection, and Presence
The presence of family members who had come from Spain added a deeply human dimension to the mission, revealing intimate aspects of Vicente’s life. The testimony of José Antonio Canñas Sánchez recalls the simplicity of the missionary uncle:
“The letters were few, but eagerly awaited. They were handwritten on fine paper. I don’t remember the handwriting, but I remember my father’s joy upon receiving them. Vicente was a happy person, and you could see that in his face and in his soul.”
He describes their personal encounter during his childhood:
“I would go to pick him up, and we would walk together. He would tell me stories that I loved. For a child, that was fascinating. And I had him all to myself at that moment.”
Other memories reveal a warm and attentive man:
“He had time for everyone. He spoke with my grandmother, with my dad, with the whole family. He was someone deeply present.”
Among the most striking accounts is the awareness Vicente had of his mission:
“I clearly remember when he said he wouldn’t return to Spain, that they would kill him for defending the indigenous people and their lands.”
The family also recalls the records Vicente carried with him:
“He showed us images, videos, recordings. It was his way of introducing us to that people, their lives, their rituals. It was as if he were taking us there.”
Over the years, our understanding of who Vicente was deepened:
“After his death, we came to better understand his story. He didn’t just live among the indigenous people; he became one of them. He was adopted; he embraced their culture and their way of life.”
The testimony also takes on a spiritual dimension: “Today we feel his presence. Kiwxi is with us. He protects us, he guides us. He has never ceased to be present.”
Another factor that left a deep impression on the family was the public perception of his greatness:
“It was upon seeing a report on Monsignor Pedro Casaldáliga, in which Vicente’s image appeared, that we understood the magnitude of the person he was.”
For the Diocese of Juína, a chapter closes—and a commitment is reaffirmed. Vicente Cañas—Kiwxi is on earth. And his mission lives on.
“The blood of the martyrs is the seed of Christians” (Tertullian, Apologeticus, 50:13). With this phrase from Tertullian, we recall one of the great gifts of the Church: martyrdom.
By: Fr. Renan Dantas – Diocese of Juína – Brazil