, ▁schools , ▁and ▁access ▁to ▁local ▁mark ets , ▁also ▁creating ▁several ▁relatively ▁large ▁communities ▁cent red ▁around ▁the ▁miss ions . ▁ ▁In ▁ 1 9 8 0 , ▁a ▁married ▁Canadian ▁mission ary ▁couple ▁came ▁to ▁live ▁among ▁the ▁Ye ’ ku ana ▁for ▁a ▁while , ▁but ▁they ▁did ▁not ▁like ▁their ▁way ▁of ▁life , ▁and ▁there ▁were ▁disag re ements ▁between ▁them ▁and ▁the ▁Ye ’ ku ana , ▁and ▁they ▁left . ▁After ▁this , ▁the ▁Brazil ian ▁Ye ’ ku ana ▁decided ▁that ▁they ▁did ▁not ▁want ▁religion , ▁but ▁they ▁did ▁want ▁a ▁school , ▁seeing ▁the ▁benefits ▁that ▁that ▁infrastr ucture ▁had ▁provided ▁ind igen ous ▁communities ▁in ▁Venezuela . ▁They ▁got ▁one , ▁after ▁negoti ating ▁with ▁the ▁leader ▁of ▁the ▁Evangel ical ▁Mission ▁of ▁Ama z ô nas . ▁So ▁began ▁a ▁process ▁of ▁becoming ▁sed ent ary , ▁where in ▁the ▁Ye ’ ku ana ▁all ▁moved ▁closer ▁together , ▁and ▁established ▁semi - regular ▁sched ules ▁( including ▁that ▁certain ▁times ▁of ▁day ▁for ▁children ▁were ▁set ▁aside ▁for ▁school ). ▁This ▁establishment ▁of ▁solid ▁permanent ▁contact ▁also ▁led ▁to ▁more ▁far - re aching ▁mobil isation ▁and ▁contact ▁with ▁other ▁ind igen ous ▁communities ▁and ▁the ▁state ▁of ▁R ora ima . ▁The ▁Ye ’ ku ana ▁became ▁known ▁as ▁sk illed ▁can oe ▁mak ers ▁and ▁man i oc ▁sc rap ers , ▁all ▁while ▁remaining ▁fairly ▁removed ▁from ▁the ▁inten se ▁river ▁traffic ▁and ▁infl ux