Government Plan for Every Body-Territory

From the Human Behavior Map to a State That Perceives Brazil’s Jiwasas

A government plan should not begin only with ministries, departments, positions, parties or promises.

A government plan should begin with the Body-Territory.

Where is this body born?

Where does it breathe?

Where does it learn?

Where does it eat?

Where does it sleep?

Where does it play?

Where does it work?

Where does it become ill?

Where does it belong?

Where does it create future?

The Human Behavior Map proposes a shift in foundation: before asking only how much a public policy costs, we ask what kind of body, mind, Tekoha, APUS and Jiwasa this policy will produce.

The State exists to organize common life.

And common life begins in the living body.

The Politician as a Reader of Jiwasas

The politician of the future must develop a rare ability: to perceive the Jiwasa of each group.

To perceive the Jiwasa of young people.

To perceive the Jiwasa of workers.

To perceive the Jiwasa of researchers.

To perceive the Jiwasa of families.

To perceive the Jiwasa of Indigenous communities.

To perceive the Jiwasa of quilombos.

To perceive the Jiwasa of entrepreneurs.

To perceive the Jiwasa of teachers.

To perceive the Jiwasa of urban territories.

To perceive the Jiwasa of standing forests.

To perceive the Jiwasa of the city that wakes up early to work.

The role of the politician is to propose State guidelines that allow high performance in different groups, while respecting the Democratic, Secular State under the Rule of Law.

Each group has its customs, beliefs, habits, pains, strengths and forms of belonging.

The Secular State creates the shared field where they can coexist without one faith, clan, party or ideology capturing the entire national Body-Territory.

Extended Yãy hã mĩy: Imitating to Transcend Oneself Into Being

The concept of Yãy hã mĩy, of Maxakali origin, inspires the Human Behavior Map to think of human development as imitating oneself into being in order to transcend oneself into being.

First we imitate movements.

Then we imitate habits.

Then we imitate customs.

Then we imitate beliefs.

Then we imitate faith.

We imitate to belong.

We imitate to learn.

We imitate to become part of the clan.

We imitate to gain language, gesture, rhythm, courage and direction.

But the deeper goal of extended Yãy hã mĩy is to transcend imitation.

We use beliefs.

We use customs.

We use habits.

We use faith.

We are greater than what we imitate.

Faith can open two paths.

Blind Faith and High Performance

Blind faith turns imitation into prison.

The person confuses belief with total identity.

Confuses custom with final truth.

Confuses the group with destiny.

Confuses the persona with essence.

On this path, the Tensional Self becomes rigid.

The religious politician speaks only as religion.

The ideological politician speaks only as ideology.

The party politician speaks only as party.

The market politician speaks only as market.

The persona occupies every space.

The living Jiwasa of each group loses passage.

High performance follows another path.

Faith becomes a force for improvement.

Belief becomes a tool.

Custom becomes a reference.

The group becomes a field of learning.

The person asks:

does this way of doing improve life?

Does this belief expand paths?

Does this habit increase belonging?

Does this public policy improve the Body-Territory?

Here Zone 2 emerges.

Fruition emerges.

Metacognition emerges.

Criticality emerges.

True Jiwasa emerges.

High performance does not abandon faith.

It modulates faith to improve the results of doing.

The State as a Field of Possible Movements

The State should expand APUS.

APUS is Extended Proprioception: the field of possible movements perceived by the Body-Territory.

A good public policy expands possible movements.

The child can play.

The young person can study.

The worker can circulate.

The mother can care.

The older adult can walk.

The community can decide.

The researcher can investigate.

The forest can remain standing.

The territory can breathe.

A government plan for Every Body-Territory needs to ask:

what movements does this policy open?

What belongings does it strengthen?

What Jiwasas does it allow to flourish?

What Tensional Selves does it make more flexible?

What fixed personas does it help us perceive?

What forms of collective high performance does it make possible?

Paper, Stone and Scissors in the State

The Human Behavior Map uses Paper, Stone and Scissors as a simple language to teach brain, politics and citizenship.

Scissors analyzes.

Stone acts.

Paper perceives and transforms.

The State also needs these three movements.

The State’s Scissors analyzes data, budget, evidence, priorities and impacts.

The State’s Stone executes public works, services, systems, social protection, health, education, security and infrastructure.

The State’s Paper listens, perceives effects, corrects routes, opens public Metacognition and reorganizes the path.

When the State remains only in Scissors, it becomes distant technocracy.

When it remains only in Stone, it becomes public works for photos.

When it reaches Paper, it becomes living democracy.

The healthy cycle is:

analyze,

act,

perceive,

transform.

President of the Republic: National Metabolism of the Body-Territory

A president committed to Every Body-Territory must coordinate the national metabolism.

This means integrating economy, health, education, climate, technology, security, culture and belonging.

Central proposals:

Create the National Body-Territory Program, connecting SUS, schools, universities, social assistance, culture, sports, public internet, citizen science and environmental policies.

Implement Citizen DREX as minimum economic metabolism, allowing money to emerge in the citizen and in the living territory, reducing economic obedience, hunger, fear and dependence on favors.

Create a national policy for standing forests and territorial carbon credit, ensuring that preserved biomes generate local economic circulation.

Establish a national territorial mental health policy for children and youth, integrating schools, primary care, families, culture, sports, nature and digital protection.

Create the National System for Transparency of Public Belonging, allowing every citizen to see how budget, earmarks, taxes, Citizen DREX and environmental credits reach the territory.

Ensure that every public policy is evaluated by its impact on the Body-Territory: health, learning, belonging, mobility, autonomy, environment and dignity.

The president should not govern as the persona of one group.

The president should govern as a reader of the country’s Jiwasas.

Senate: Guardian of the Rules of the Secular Democratic State

The Senate should protect the institutional architecture of the State.

Its role is to ensure that the diversity of Brazilian Jiwasas finds common rules of coexistence.

Central proposals:

Create the Legal Framework of the Body-Territory, recognizing pregnancy, childhood, school, territory, health, environment, culture, internet and belonging as material foundations of citizenship.

Create the Legal Framework for Earmark Transparency, requiring traceability, work plans, goals, territorial impact and community participation.

Create the Legal Framework for Digital Mental Health of Children and Youth, with digital literacy, protection against algorithmic capture, encouragement of healthy sleep, sports, culture and face-to-face coexistence.

Improve regulation of artificial intelligence and data mining, ensuring that analyses made about citizens generate feedback reports, transparency and rights protection.

Defend the Secular State as the shared space where different beliefs can exist without capturing the State.

The senator must be a guardian of plurality.

The question must be:

does this law expand coexistence among different Jiwasas or hand the State over to a single persona?

Governor: Organizer of the State’s Living Ecosystems

The governor acts where territory gains concrete scale.

State means school.

State means hospital.

State means road.

State means police.

State means university.

State means forest.

State means mid-sized city.

State means periphery.

State means countryside.

Central proposals:

Create State Human Behavior Map Centers, connecting universities, schools, SUS, culture, sports, traditional communities and EEG/fNIRS laboratories to study belonging, mental health, learning, attention and youth.

Implement Body-Territory Schools, with nature, sports, culture, science, Metacognition, Paper-Stone-Scissors, digital education and community participation.

Create state programs for safe public internet, with data protection, digital education and incentives for creative and scientific use of technology.

Create state maps of APUS and Tekoha, identifying territories with low mobility, low coexistence, high mental suffering, violence, lack of green areas and low social participation.

Integrate public security with territorial belonging, preventing violence through living schools, culture, sports, employment, mental health and urbanism of coexistence.

The governor must perceive regional Jiwasas.

The Jiwasa of the coast.

The Jiwasa of the forest.

The Jiwasa of the countryside.

The Jiwasa of industry.

The Jiwasa of urban youth.

The Jiwasa of traditional communities.

State-level high performance emerges when these Jiwasas find passage without breaking the Democratic, Secular State under the Rule of Law.

Federal Representative: Builder of the Living Budget

The federal representative decides laws, budget and earmarks.

For this reason, they can strengthen or corrupt belonging.

Central proposals:

Allocate earmarks to projects with traceability, social participation, Body-Territory indicators and public impact evaluation.

Fund multicenter research with EEG, fNIRS, HRV, GSR, breathing, eye-tracking and belonging scales to study youth, social media, politics, mental health and education.

Create healthy Tekoha earmarks: living squares, open schools, libraries, gardens, collective sports, cultural centers, public internet and territorial care.

Support Citizen DREX, local carbon credit and living economy policies to reduce economic obedience.

Create observatories of political personas and belonging capture, with citizen education based on Paper, Stone and Scissors.

The federal representative must use Scissors to analyze, Stone to act and Paper to report back, listen and transform.

A public earmark must be a path for the territory.

The signature of a persona narrows democracy.

State Representative: Caregiver of Nearby Paths

The state representative can act where everyday life appears most clearly.

The neighborhood school.

The health unit.

The local road.

The regional hospital.

The state university.

The city’s culture.

Community sports.

Territorial security.

Central proposals:

Support school-based Human Behavior Map laboratories, teaching adolescents to perceive Stone, Scissors and Paper.

Fund Metacognition circles, collective sports, music, dance, art, citizen science and affective neighborhood maps.

Create pilot projects for territorial mental health in schools, health units and communities.

Allocate resources for green areas, educational trails, community gardens, living squares and spaces of coexistence.

Support Indigenous, quilombola, rural and peripheral communities in preserving their Tekohas and creating dignified economic paths.

Monitor state earmarks and resources to ensure that public money expands territorial autonomy.

The state representative must ask:

does this policy expand nearby paths?

Does this public work improve the breathing of the territory?

Does this action strengthen True Jiwasa?

Youth and the Future of the State

Every government plan should be understandable to adolescents.

If a 17-year-old cannot understand the plan, perhaps the plan is too far from the Body-Territory.

Youth needs to learn:

that the brain can be in Stone, Scissors or Paper;

that social media forms digital Tekoha;

that politics is the organization of common life;

that faith can become high performance when it meets Metacognition;

that healthy belonging expands freedom;

that True Jiwasa allows one to be the strength of the group without losing criticality;

that mature democracy allows thinking without hatred.

The State that teaches this prepares citizens.

The State that ignores this hands youth over to algorithms, fixed personas and False Jiwasas.

Citizen DREX as the Metabolism of the State

Citizen DREX is the most important economic proposal in this block because it changes the symbolic origin of money.

Today, many people feel that money is born in the bank, in debt, in speculation, in favor or in obedience.

In Citizen DREX, money can be born in the citizen as the minimum metabolism of the State.

As daily energy for the Body-Territory.

This allows:

more autonomy;

less hunger;

less fear;

less vote buying;

less dependence on favors;

more creativity;

more belonging;

more capacity to study, care, create enterprises and participate.

When combined with carbon credit, standing forest, budget transparency and local participation, Citizen DREX transforms public policy into living metabolism.

The State stops only charging.

It begins to nourish.

Scientific References and Experimental Paths

Damasio, A. (2018). The Strange Order of Things.
The mind as a bodily, affective and regulatory process helps ground public policies that begin with the Body-Territory.
Experiment: measure how living-school policies, nature, minimum income and community participation affect interoception, belonging and mental health.

Berntson, G. G., & Khalsa, S. S. (2021). Neural Circuits of Interoception.
Interoception supports the perception of internal bodily states.
Experiment: use HRV, GSR, breathing and fNIRS to assess how school and community environments affect bodily regulation.

Kahneman, D. (2011). Thinking, Fast and Slow.
The distinction between fast and slow thinking helps translate Stone and Scissors into pedagogical language.
Experiment: test Paper-Stone-Scissors workshops for adolescents before and after exposure to polarizing political content.

WHO & UNICEF (2024). Mental Health of Children and Young People: Service Guidance.
This guidance reinforces integrated, community-based and accessible mental health services for children and youth.
Experiment: create school-based territorial mental health protocols integrating SUS, school, family and community.

UNDP (2023/2024). Human Development Report: Breaking the Gridlock.
The report highlights inequality, polarization and the need for cooperation to face global challenges.
Experiment: measure whether education in Jiwasa, Metacognition and living budget increases cooperation among politically different groups.

OECD (2024). Works on trust, public integrity and democratic governance.
The governance literature shows that trust depends on transparency, institutional capacity and participation.
Experiment: test budget and earmark traceability dashboards with community groups, measuring trust and public understanding.

National Academies of Sciences, Engineering, and Medicine (2024). Social Media and Adolescent Health.
The report highlights risks, benefits and the need for evidence-based policies on social media and adolescents.
Experiment: evaluate Human Behavior Map workshops on digital Tekoha, APUS and polarization.

Brain Behavior and Emotions works from 2021–2025.
The proceedings show growing interest in mental health, smartphone use, gaming, compulsions, physical activity, social functionality and autonomic regulation.
Experiment: integrate EEG, fNIRS, HRV, GSR, breathing and belonging scales to evaluate public policies for youth and territory.

BrainLatam2026 Experimental Proposal

Central question:

do public policies designed from Body-Territory, APUS, Tekoha, Jiwasa and Paper-Stone-Scissors increase belonging, Metacognition, mental health, cooperation and democratic trust?

Experimental design:

Compare three models of local public policy:

traditional model based on public works and propaganda;

technical model based only on indicators;

Human Behavior Map model based on Body-Territory, participation, traceability and Metacognition.

Participants:

adolescents;

teachers;

families;

public managers;

community leaders;

SUS professionals;

traditional communities.

Measures:

prefrontal fNIRS;

EEG;

HRV/RMSSD;

GSR;

breathing;

SpO₂;

eye-tracking;

sleep;

physical activity;

belonging scales;

public trust scales;

polarization scales;

school indicators;

health indicators;

participation indicators;

budget traceability;

affective maps of the territory.

Hypothesis:

policies based on the Human Behavior Map will produce greater trust, greater participation, less polarization, better autonomic regulation, greater school belonging and greater perception of future among young people and communities.

Phrases for a Government Plan

Every government plan must begin by asking where the body breathes.

The politician of the future needs to perceive the Jiwasa of each group without handing the State over to any fixed persona.

Yãy hã mĩy is imitating to transcend oneself into being: we use beliefs, customs and faith; we are greater than what we imitate.

Blind faith traps the Body-Territory inside a persona; high performance uses faith to improve doing.

The Secular State is the common field where different Jiwasas can flourish with freedom and responsibility.

The President organizes the national metabolism of the Body-Territory.

The Senator protects the rules of the Democratic, Secular State under the Rule of Law.

The Governor organizes the living ecosystems of the state.

The Federal Representative transforms the budget into a path for the territory.

The State Representative cares for the nearby paths where life happens.

Citizen DREX is economic metabolism so that the body can remain alive, free and creative in its territory.

Mature democracy is when the State expands APUS, strengthens healthy Tekoha and allows every Body-Territory to find possible paths.