DOBES Archive

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121 explains the various stages of making salt, starting with the collection of the salt plant, which is then piled into heaps and burnt. Thereafter the ashes are put into a filter and the salt is washed out with water. The liquid is boiled until the water has evaporated. The remaining salt is made into piles and dried further. After that the women put the salt into little baskets to store it and to exchange it for the goods of the other Xingu people. 121 also describes the food salt is added to. Due to her nervousness she mixes up the chronology of the events and forgets important parts which she adds at the end of her description after being asked by Sebastian. There is also an introduction in Portuguese by Sebastian Drude which is translated into Awetí by Teacher Awetí. After 121 has finished her explanation Sebastian makes some concluding remarks.
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. ###
074 gives a detailed description of the several tasks involved in the processing of manioc into food. After the women have brought the root home from the plantation they first peel it. Then they grate it and wash out the poison. etc. etc. The introduction by Sebastian Drude in Portuguese is translated into Awetí by Teacher Awetí. After 074's explanation there are some concluding remarks.