DOBES Archive

The first part of the session shows the arrival of three Yawalapiti moretás (messengers) at the Awetí village to invite the community to the Kwarup on the occasion of the death of Paru, most powerful shaman of the Alto Xingu and father of the present Yawalapiti chief. The reception of the inviters in the village centre is highly ritualized. The second part shows the ritual scratching of the young men who are going to be the huka-huka fighters at the Yawalapiti Kwarup. This procedure is regarded a means to fortify the men for the fight. Part 3 shows Sebastian, Teacher and other members of the Awetí community on their way to the Yawalapiti village by bicycle. They arrive at the new settlement where Waranaku's parents live together with several other family-members. After that they continue their ride until arriving at the Posto Leonardo (health post) where a group of Guaraní (special guests to the Kwarup) dance and sing on a stage (part 4). Part 5 shows the arrival of the Awetí at the Yawalapiti village, where they are given food by the pareat/ moretá (the person who invited them) who is responsible for their group. He also leads them to their night camp outside the village which he has prepared for them. Part 6 shows the Awetí at their night camp at dawn preparing for the Kwarup. They paint each other/ themselves with body-paint and put on their ornament. Part 7 shows the male Xingu population performing a dance in a big circle in the Yawalapiti village centre to initiate the the huka-huka fight. Part 8 shows the beginning of the huka-huka cerimony, followed by individual huka-huka fights between the contestants of the communities (continuing in part 9 and 10). The fighting is organized group-wise, i.e. the contestants of two ethnic groups fight against each other at a time. Part 11 shows different cerimonies at the end of a Kwarup celebration: Goods are exchanged between the different ethnic groups and there is the dance of the flute-players, accompanied by the girls who are just released from reclusion. ###
147 fetches pequi polp in the haven. The yellow pequi polp is stored below the water in big bags (today also of plastic). It is used to add it to drinking water and to some type of manioc bread. She takes out a small portion for the next two days, closes the bag and deposits it back below th water.
The session consists of several shorter dialogs between 157, his sister, his departing son and the researcher. The dialogs are an interruption to a narration of the Awetí oral history which were the actual reason for the recording.
The session consisting of 4 recordings shows different stages in the processing of salt. Part 1 shows packages of salt ashes which are brought to the village by bicycle for further processing. Part 2 and 3 show the further processing of salt and other women's activities taking place inside the abandoned house of 009 and 010 who have left the village to settle in another place. Part 4 shows how salt is filled into the salt baskets. The recording were made on the 25th and 26th of July and on the 1st of August. Part 1 of the session shows packages of salt ashes at their arrival in the Awetí village. Part 2/3 shows how the salt ashes are put into a filter to wash out the salt substance. The liquid is then put on the fire for the water to evaporate, leaving the salt in the bowl. Since the procedure takes a whole night the two women (032 and her mother 027) engage in other activities. 027 is weaving a hammock and manioc is processed. In part 4 147 fills salt into baskets she made for this purpose.