DOBES Archive

MB_Katxa_nawa
Mario talks about the feasts of Katxa Nawa and Mariri.
MP_Dume_yuxibu_miyuiki
Marcelino tells Eliane a myth about XXX.
Capistr_Alcides_tatu
The session consists of the third of three versions of a story with a tatú as a protagonist which is told by Alcides Alfredo Kaxinawá who is an agroforestry agent living in a place about half an hour by boat from the village of Mucuripe/ Praia do Carapanã. The story was elicited by elaborating in a workshop on a narrative text collected by Capistrano de Abreu between 1904 and 1905 with two Cashinahua speakers from the Murú (Ibuaçu) river, an area which is situated adjacent to the areas in which the participants of the workshop are living. The narrative by Capistrano with a similar subject (an old woman that turned into a tatú) was written down in a phonetic orthography developed by the author. In the workshop it was conversed into current official and phonological orthography as an exercise to conscientiate the participants about orthographic practice as a process which may change with time and increasing knowledge with regard to the structure of the language. Alcides is the only one of the three story-tellers who accompanies his speech with many gestures. He gives an introduction of about 2 minutes before starting with the story itself.
TK_Partes_do_corpo
Texerino uses his own body to show the respective parts he refers to by their Cashinahua names.
BK_MP_Dume_kuin_teneni
In the recording Marcelino tells the story of Dume Kuin Teneni. The content is related to the origins of tobacco and shamanism. The recording was made by the anthropologist Barbara Keifenheim who authorized its integration into the Cashinahua Dobes archive.
BK_Tatiana_Envira
Tatiana performs several songs in front of an audience of women(?).
MA_Txipax_dabanan
Maria Alarino conta o mito da moça que tinha como marido uma minhoca. Sua mãe ao descobrir o marido da filha matou-o jogando água fervendo em seu buraco. A filha por perder o marido meteu-se mata adentro chamando onças para virem devorá-la : a onça inu (inu keneya) e a onça suçuarana (txaxu inu) vieram ao seu encontro e ficaram come la. Vendo que estava com sua vagina bichada, eles a curaram e em seguida casaram-se come la, com quem tiveram filhos, porém a sogra-onça comeu seus netos. Com isso, seus filhos-onça resolveram queimar a mãe. Esta avisou que ao ser queimada a classe das onças viria ao seu encontro. Assim dito, ao ser queimada, onças diversas apareceram para vingar-se de seus filhos. Estes foram protegidos por um coelho que os escondeu. Porém a morte da onça-mãe/sogra dois grandes eventos apareceram : a ruptura na comunicação entre os animais, que até entao era inteligivel por todos, e o surgimento de dor/doença. Trata-se de um dos mitos fundamentais da sociedade caxinauá. duração: 14 :30.000
MP_Mananan_hiwea
11 :34.000 Marcelino Piñedo fala da plantação de antigamente, com grandes roçados e tudo o que se plantava. Quando a produção era muito grande, o chefe da aldeia chamava as pessoas para organizar o rito da fertilidade, o katxa nawa. Conta um pouco do Ha ika et canta alguns trechos : 00 :05 :52.000 et 00 :08 :21.000
TT_Bini
Tomas talks about different rituals in Spanish and later in Cashinahua. He is interviewed by Eliane.
AP_nixi_pae
Alicia explains the meaning of this hallucinogenic drinking and sings chants of this ritual.
BK_Llosa_Yuxin
Llosa explains the different yuxins and certain entities announcing death.
MB_Hidi_xinu
The story is about how the Cashinahua learned how to have sex by observing the monkeys.
PE_Rio_Branco_to_Santa_Rosa
imagens apanhadas do avião da viagem entre Rio Branco e Santa Rosa. Trechos dos alredores de Rio Branco, da Mata, do rio Chandless. Santa Rosa é um vilarejo brasileiro na fronteira com o Peru, onde muitas familias caxinauás vivem. A primeira aldeia caxinaua do lado brasileiro esta' ha 1 ou 2 dias de barco, conforme o nivel do rio. E está ha 14 ou 20 horas de Puerto Esperanza, vilarejo peruano, também onde vivem varias familias caxinauás. Filmado por Ph.E.
BK_MP_Nawa_inun_inu
The narrative deals with the encounter between a non-indian and a jaguar.
Capistr_Amir_tatu_intro
The session consists of an introduction given spontaneously by Amiraldo Sereno Kaxinawa from the village of Secredo Artesão who occupies the function of an agro-forestry agent (agente agroflorestal). Amiraldo speaks about the workshop in which the participants elaborated on a narrative text collected by Capistrano de Abreu between 1904 and 1905 with two Cashinahua speakers from the Murú (Ibuaçu) river, an area which is situated adjacent to the areas in which the participants of the workshop are living. The narrative by Capistrano was written down in a phonetic orthography developed by himself and in the workshop was conversed into current oficial and phonological orthography as an exercise to conscientiate about orthographic practice as a process which may change with time and increasing knowledge. Based on the narrative of the old woman who transformed into a tatú (Gürteltier) three participants of the workshop give their version of the story or a different story in which the same animal plays a principal part.
MB_Yuxinan_bake
The story is about the child of a female spirit who lives at a little river (igarapé).