808:
is, almost always, one of total submission to any and all order. In this environment, where the two apparently contrary tribes interact, age is irrelevant, the setting is defined and dialogue is short and decorous on all parts. It is rare for Hupda to go to
Tukanoan villages without being invited or contracted for a job. The reverse is not true. The Tukanoan go to Hupda villages whenever they feel like it, sometimes simply for a walk or to collect things such as cured meat or fish. The relationships between the Hupda and a specific Tukanoan village are enduring if not permanent. It is an employment relationship and can be seen as a boss/employee relationship. These relationships can be individual or may include the whole hearth group. For this reason, the Hupda do not feel comfortable in the Tukanoan village and will not remain there any longer than they have to; they are also afraid of catching diseases. The Hupda perceive the land on the banks of the rivers as belonging to the Tukanoan and their existence is based around this assumption. The Hupda feel most at home and comfortable in the forests. It is where they feel safest from outside threats and find the resources to allow them to survive for long periods of time, without having to move to the banks of the river. In the clearings, where their houses are found, behavior is governed by a different set of rules. The clearing is the special place for ceremonies and socializing with other Hupda.
777:
person receiving the name or by the father's father if he is still alive.. The ritual is generally called "bi’ìd - hàt" or name of ceremony. This is a naming ritual where the name of an ancestor is changed and is given to a newborn child. The name is used in everyday life and there is no secrecy about the "bi’ìd - hàt". Each clan has a set of five to seven proper names for each sex. These names are repeated and are given in the birth order of the ancestors. This is seen in fact as the newborn child being swapped for an ancestor. When the swap is made, the child becomes a member of the clan. The first-born son will be given his grandfather's name who in turn received it from his grandfather. The subsequent boys can be given the names of any younger brothers the grandfather had, in no particular order. The name, apart from legitimizing an individual as a member of a clan, defines the person's place in the hierarchy. Thus to have the "bi’ìd - hàt" is to belong to a clan. To have the name shows a right to, and a possibility of access to, all the knowledge specific to the clan as well as a set of privileges, be they social, economic or ritual. The bearer of a clan name must observe and honor all the responsibilities assigned to their clan.
773:
concept of territoriality is important to social interactions between the different local groups. The geographic area inhabited by a local group indicates the sense of belonging to a local group but not to a clan. The dabucuri celebrations ("pä’") take place between local groups and not different clans. The clans interact as "yawám", those with a common ancestor, or "kót", those directly related to each other. Within the clans sharing a common ancestor a hierarchy exists form the most senior, "ó", to the most junior, "púy". In some larger clans, like for example the "Sokw’ätnohk’ödtëh" from the middle of the Tiquié river, there are several lines of patrilinear descent while all the members consider themselves descended from a common ancestor. These relationships cannot be illustrated in their genealogies by the members of the clans.
799:. The exogamic unit in the Hupda social structure is the clan, patrilinear and patrilocal for preference. The terminology of the kinship of the Hupda has five distinct generations, two above and two below a generation. All the terms of kinship refer to members of the family, real or fictive. The second generation (-2) does not distinguish between affinal and consanguine relatives. All the terms, except mother and father, refer to the real and fictive relative. The terms of kinship identify individuals according to each generation, gender, affinals and cosanguines. The most important kinship term used by the Hupda is the regulation of marriage. In other words, according to them, the preferred marriage is between fictive relatives, or in other words, bilateral cross cousins of the same generation.
937:) near his mouth. In the local Portuguese dialect the term "sopro" is associated with this practice. Generally the point is to reinforce the "hawäg," which is sited where the heart is, and to diminish the power of the "b’atub’" over the "sáp". This work can take hours. The patient must observe a special diet to get the desired effect. The diets generally involve abstaining from cooked meats, salt and peppers. Another common abstention, almost always required, is that of not touching menstruating women and of sexual abstinence for a prescribed period. The patient must generally remain lying down for the majority of this period.
637:. They also refer to the Tukanoan as "wóh", "wóh-d’äh". These terms are used generically, with no distinction as to which linguistic group the other person belongs to. The words used by the Hupda to distinguish the other social groups with which they interact are "tëghõih-d’äh" for non-Indians and agents of the national society. Literally it means 'the sound of the burning fire wood' and is those who come from outside, the white men, coming from the East and owning many things. It has been suggested that the name is derived from the sound of a firearm. For
737:
in-laws. These visits are periodic and are important to the regeneration of the renewable resources of the area where the local groups have established their villages. Frequently a hearth group may, during the year, move from one local group to another and stay for long or short periods of time. In fact, these long visits to other villages are common, and someone is always visiting a group. The mobility of the Hupda is impressive for their knowledge of all the existing trails {tíw hup} and where each local group is based.
168:
615:, or as an employer/employee relationship. The Tukanoan justify their behavior through myths that tell of the origins of the tribes of the region. The Hupda, according to Tukanoan versions of the myths, were the last to come into world. Consequently, they are considered inferior, lowest on the hierarchy of intertribal relations in the Vaupés river basin and, because of this, must perform work deemed inferior, which only the lowest ranking clans in the hierarchy perform.
830:"s’áh-tút" from where all the river waters flow and where the cold is found. The other worlds are stacked vertically beneath the earth and the waters (s’àk e o pèj mòy - world of the umari and the spirits) and above them, towards the infinite sky (K’èg-teh mòy, wero-meh mòy wã-mòy / world of K’èg-teh - principal hero and creator of earthly beings, of the stars, of the birds and the vultures). These worlds are all inhabited by
817:
differences between tribes are established, possibly, based on their individual technical-economic systems. In this model are contained the inter-ethnic relations and the use of the land among the human resources necessary for the organization of the land and forest resources, the impact of human activities upon these resources and, most importantly, the maintenance of a balance between the various peoples sharing the region.
752:) in the local Portuguese dialect, and who are, in many cases, chosen to deal with missionaries and other agents. The captains of the local groups are the intermediaries between the non-Indians and the Hupda world. Frequently they need to be able to interpret clearly, for the local group, the ideas and concepts of the missionaries and other agents of the national society who pass through the villages. The job is not easy.
66:
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25:
697:, which visits other local groups, and is the most mobile part of the local group. The general rule is that the hearth group be self-sufficient and, to that end, each hearth group generally contains two adults, a man and a woman, almost always married to each other. Two couples are never part of the same hearth group while the minimum number of people in a hearth group is two.
460:, and have been in contact with the frontiers of colonization since the 18th century. There are records of countless epidemics of measles, smallpox, and influenza, which decimated the population. Currently they are distributed in approximately 35 villages (local groups) estimated at a total of 1500 individuals. The Hupda villages are, in general, close to areas of
238:
900:
occurring on earth (s’ah). Each clan has specific knowledge on a way of treating illness. According to the Hupda, everything that happens on this world (or plane) has already happened in some form in the other worlds in the past (myths). As a result, everything has a meaning and these meanings can be found in the stories of "K’èg-teh".
891:
and reduce the influence of the ghosts upon the "hawäg". If a Hupda is ill or feels unwell, it is common to see them pointing initially at their heart, even if the illness is found somewhere else in their body. The illness shows then, in final analysis, a weakness of the "hawäg" and a dominion of the "b’atub’" over the physical body.
837:
The body of the Hupda and of all humans is in contrast to all the "live" beings, which can be classified as "spirits" and which manifest in non-corporeal forms. The Hupda tell that in their bodies there is a point where an energy called "hawäg" is found. They are unanimous in their assertion that it
829:
has as a principal feature several worlds superimposed on each other. The terrestrial world is the one we live in our bodies and that is found between two ends of a continuous plane. On the East side is the "wedó ip mòy" (house of the father of the sun and moon) and at the (other) West end is the
807:
The Vaupés river, where it is principally the
Tukanoan who are present, is where most of the outside resources are found, in exchange for work. These are commercial relationships. For the Hupda, this is where the illnesses and curses (of society) come from. The behavior of a Hupda in this environment
490:
in the (Rio) Negro (black) river region. Each tribe has its own language and practically lives in the jungle, on the small streams. Some Yuhup people, for example, live on the streams on the right hand margin of the Tiquié river (Castaño, Samaúma, Cunuri and Ira streams), are fewer in number than the
644:
The term "mer'ah" means "from the east" or "from below" contrasting "pör'ah," which means "from the west" or "from above" always using the river as a reference. These terms are also used in relation to directions of travel. An individual will always explain the location of individual groups in this
606:
Indigenous peoples of the Vaupés, Tiquié, and Papuri rivers. This peculiar inter-ethnic relationship is part of the traditions of the peoples of this region, and its preservation would likely guarantee the cultural equilibrium of the peoples of the region. The relationship has already been described
780:
There must be, in the region between the Papuri and Tiquié rivers, about 20 named clans. The clans are connected by a hierarchy and scattered across the area; there is no direct link between a clan and a territory. The hierarchy between the clans is not rigid, as can be seen among the
Tukanoan. The
890:
Illness and health are therefore the result of the balance between the two forces in the body, the "hawäg" and the "b’atub’". Each initiate knows the ceremonies for the protection and strengthening of the "hawäg". All the curing ceremonies invoke the forces of the forest to strengthen the "hawäg"
886:
occurs when a person loses their (own) "hawäg". After death the body (sáp) is buried and the "hawäg" goes to the spirit world, which is close to the world of "K’èg-teâh" and other heroes, up in the sky. The ghost (b’atöb’) remains on earth for a while, afterwards going to a world found beneath the
723:
These local groups can contain from 15 to more than 50 people and generally each group comprises members of one or two clans. Some villages with more than this number of inhabitants because of the work of missionaries. Each local group is made up of several hearth groups. These hearth groups are
866:
uses these plants to dream and thus diagnose the patient's illness. The shaman is the only one, who in a trance or dream, perceives the patient's "hawäg". A Hupda, as well as having a body with a "hawäg" (point of vital energy), also has a "b’atub’," which could be referred to as their shadow or
719:
A local group is completely autonomous and, may join another group or split itself between two others. This may cause its transit around relations to be seriously modified from one year to the next. There is no fixed village or camp. The local group is described by reference to the sources of the
776:
Each clan knows a specific set of ceremonies and stories and this knowledge is shared among all its members. The most important ceremony a clan has is the one that gives (transmits) its name. It is generally performed by the oldest male in the clan who has a direct familial relationship with the
772:
Within the concept of Hupda life and the dynamics of social interaction, the clan is of less importance than the local group as it is difficult to identify a local group with a specific clan. It is in the local group that the idea of brotherhood and a concept of territoriality is developed. The
736:
rivers. The members of a local group wandered within a certain perimeter, always using as reference one of the streams; they did not however migrate beyond this specific territory. When they leave the territories, for a predetermined length of time, it is to hunt or visit the villages of their
899:
The medical system of the Hupda is a shamanic system, both in the way it refers to health and illness and in the way illness is treated. It is mediated by people, usually men, initiates and possessors of 'keys' that allow them access to various worlds in search of understanding for the events
589:
is used inaccurately in the whole Rio Negro region, not only among the indigenous peoples but also among the caboclos ( those of mixed
European and native origin) and it is being incorporated into the dialects of the inhabitants of São Gabriel. The semantic context of the term has always been
816:
corpus, that assures them a specific role in social and inter-ethnic relations in a hierarchical system. Thus to characterize them simply as hunters, gatherers, nomads, or semi-nomads to differentiate them from other tribes in the region is only relevant at the first level of analysis, where
768:
clans, and dispersed in exogamic units. The term clan is being used to describe the basic unit of Hupda society. The Hupda clan does not have a very specific geographical area/location as is found with the
Tukanoan clans. The clan is a grouping that gathers members with a common ancestor.
887:
waters form which it can, every so often, reappear on the earth. The material parts of the "b’atöb’" are in all the body's secretions such as urine, sweat, catarrh, blood and faeces. It is by way of the orifices from which these secretions emanate that illnesses may enter (the body).
590:
associated with forest as opposed to the horticultural
Indians like the Tukanoan and the Arawakan. By reason of the geographical location of their villages, the Tukanoan have always been described as Indians-of-the-river while the Makú were described as Indians-of-the-forest.
645:
way, without ever defining a boundary, be it linguistic or territorial, as all Hupda consider themselves brothers and part of the same Hup world. They may even say that others talk differently. It may simply be a case of different accent or a few words of the vocabulary.
720:
streams on which it where they live for a particular period. Some groups may reside in one location for years and still give the impression that they are only there temporarily. The names given to these locations are the names of the small streams where they draw water.
811:
The Hupda share the Vaupés river basin with its other inhabitants, as a common environment, living a lifestyle differentiated from others, in its adaptive form, by ideological factors. These ideological factors are dictated by an interpretation of the world, based on a
842:
is the same, "hawäg". As people are born, and when they receive their clan names, they become stronger and thus begins the process of the growth of "hawäg," which is initially small and grows at the same time as the physical body.
661:
are made between clans, as a marriage inside a clan is considered to be incestuous. The married man can live, most commonly, in his father's local group or in his father-in-law's local group. And as all the clans native to the
572:
of Içana from the
Maakunai {ma-ku-nai ma=personal pronoun aku=language nai=associative suffix =those who have no language} to designate other groups whose language the Hupda don't understand. In this case, for Baniwa, the
724:
smallest unit of production and consumption, and are usually made up of a nuclear family and, in some cases, those who have joined it. The local groups were based at the sources of the small streams, tributaries to
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785:
in particular areas. The clan has no property but is associated with a specific area. For example, all the members of the "Dehpuhtèh" clan came from the East, they have even said they came from
585:
were in the region, living on the banks of the river, before the arrival of the
Arawakan, from the North by way of the Cassiquiari channel, and the Tukanos, from the West. In reality, the term
519:, in permanent contact with the merchants (regatões), live by extracting natural jungle products on the Jurubaxi and Uneuixi rivers that flow into the right hand side of the Rio Negro river.
705:
The Hupda live in small villages. The local group is normally known as a "hayam" although there are in fact three other ways it may be named. These terms are related to the local geography:
1012:
740:
In each local group there is an elderly male member who is considered the leader. He generally knows the history of the ancestors of the clan. These men are not always the
657:, which their neighbors do extensively. They are scattered among more than 20 clans. Each of the clans shares a common ancestry and a set of rituals specific to each clan.
929:
that range from the most basic blessing to the most complex magic. All the healing practices are done by means of the word. The term "Bi’in" ("sopro") is translated as '
197:
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548:=language). J. Hill (1986) uses the name "Wakuénai" to designate the five northern dialects of Arawak and translates "Wakuénai" as "people who speak our language" (
834:
beings in the forms of animals, fruits and energies. The terrestrial world is stuck, or as they say tied, by cipó , an energy whose main source is the coca plant.
921:
Illnesses arising from the forest, river or caused by the spirits—for this type of illness cures can be found which are given by means of ceremony (bi’id)
879:
influence. The bodies of animal merely have the "hawäg", they don't have "b’atub’ ". Some say that dogs may have "b’atub’ " as they can see others in the dark.
825:
The concept of illness among the Hupda is based on their perception of their presence on this world as defined by their view of the world and humanity. Their
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689:; it may also include additional persons (mothers-in-law, orphaned nephews, widowed uncles) making it into an extended family. There is no ideal
933:' or 'blow' alluding to the way in which the shaman recites the formulas, in a susurration of words with a "cuia" (gourd made from the fruit of
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that have been mixed into the food and drink—these can be cured as long as the source (where it came from and who sent it) is known
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499:, and maintain sporadic contact with the Hupda who live on the streams flowing into the Papuri River. Still in Colombia, are the
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2004. "Indigenous traditional medicine among the Hupd’äh-Maku of the Tiquié river (Brazil)". Ponencia a la conferencia
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871:. This entity is generally associated with negative and malevolent influences. This term is also confused with "
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would also be
Maakunai. Judging based on this linguistic aspect, it is possible to confirm the hypothesis of
1490:
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1998. "Doença e cura: sistema médico e representação entre os Hupdë-Maku da região do Rio Negro, Amazonas".
483:, living near the banks of the streams and rivers that make up the hydrographic basin of the Vaupés river.
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Indigenous peoples’ right to health: Did the international decade of
Indigenous peoples make a difference?
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they use the term "páíd’äh", distinguishing them as a separate social category to the tëghõih-d’äh.
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although their traditional home is on the streams flowing into the Curicuriari River. Finally the
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The Hupd'äh maintain complex and permanent historical relationships with the Tukanoan, Desana,
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Hupdë-Maku et Tukano: relations inégales entre deux sociétés du Uaupés amazonien (Brésil)
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is found in their chests at the same height as their hearts. In fact, the Hupda word for
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536:) and means "he who does not have language" or "he who does not have our language". (
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Some aspects of movement, growth and change among the Hupda Makú Indians of Brazil
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Those that lead to death, the most serious and deadly ones - these are caused by
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process of splitting a clan takes place in response to reduced (natural)
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The Hupd'äh, as hunters, know the forest intimately and do not work in
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live on the streams on the left hand side of the Papuri River, in
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The Hupd'äh people live in the region bordered by the rivers
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Amazonian indigenous people who live in Brazil and Colombia
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Marriages allowed within the classes of relatives include
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population, populations which speak languages of the
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http://www.isa.org.br/pib/epienglish/maku/maku.shtm
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90:. Unsourced material may be challenged and removed.
432:, tributaries that join the left hand bank of the
564:=associative suffix). J. Hill differentiates the
975:. Ph.D.diss. Cambridge: University of Cambridge.
400:(also known as Hup, Hupd'äh, or Húpd’əh) are an
189:but its sources remain unclear because it lacks
950:. Thèse de Doctorat. París: Université Paris X.
715:"-buk" indicates the group stays in a clearing
503:people on the Guaviri and Enírida rivers. The
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491:Hupda and barely have contact with them. The
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681:The hearth group, "kakah", is the smallest
486:There are other tribes who are part of the
53:Learn how and when to remove these messages
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594:Relationships with other indigenous groups
299:
685:and consumption, and can be made up of a
285:Learn how and when to remove this message
220:Learn how and when to remove this message
150:Learn how and when to remove this message
903:Illnesses can be classified as follows:
262:of all important aspects of the article.
712:"-nuh" (head), the source of the stream
528:is not Hup. It probably comes from the
258:Please consider expanding the lead to
760:The Hupda social groups are based on
581:that the various groups known as the
7:
633:"sokw’ät-d’äh," which translates as
323:Regions with significant populations
88:adding citations to reliable sources
2237:Ancestry and ethnicity in Colombia
14:
925:The term "bi’id" covers a set of
34:This article has multiple issues.
3057:Indigenous peoples of the Amazon
1022:
456:. They are known as part of the
236:
166:
64:
23:
674:, the Hupda maintain their own
250:may be too short to adequately
75:needs additional citations for
42:or discuss these issues on the
3047:Indigenous peoples in Colombia
3026:Race and ethnicity in Colombia
404:indigenous people who live in
260:provide an accessible overview
1:
3052:Indigenous peoples in Brazil
803:The role of the Vaupés river
709:"-deh," which means "stream"
966:9/10 December 2004, London.
3073:
2071:Indigenous peoples of the
1786:Indigenous peoples of the
1635:Indigenous peoples of the
1045:Indigenous peoples of the
649:Culture and nuclear family
622:
3011:
2083:
2065:
1794:
1780:
1643:
1629:
1053:
1039:
959:4/9. Porto Alegre: UFRGS.
957:Horizontes Antropológicos
914:Those caused by prepared
375:
363:
343:
327:
317:
748:), also called captain (
513:São Gabriel da Cachoeira
507:, commonly known as the
175:This article includes a
701:Hayám - the local group
488:Hupd'äh language family
458:Naduhup language family
440:region of the state of
420:Residence and neighbors
204:more precise citations.
946:Athias, Renato 1995.
629:The Hupd'äh call the
371:Related ethnic groups
450:Department of Vaupés
353:Brazilian Portuguese
84:improve this article
3021:Lists of Colombians
1788:Central-West Region
971:Reid, Howard 1979.
544:=personal pronoun,
302:
2011:Mato Grosso do Sul
1029:Indigenous peoples
935:Lagenaria vulgaris
683:unit of production
177:list of references
3034:
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3007:
3006:
2203:
2202:
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2195:
2194:
2077:Southeast Regions
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2060:
2057:
2056:
1776:
1775:
1772:
1771:
1625:
1624:
1621:
1620:
756:Lineage and clans
611:, asymmetric and
412:. They speak the
394:
393:
349:Colombian Spanish
318:1,500 (estimated)
295:
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134:
57:
3064:
3017:
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1645:
1637:Northeast Region
1631:
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313:Total population
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2572:Non-indigenous
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2353:Embera-Wounaan
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2135:Santa Catarina
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2089:Espírito Santo
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2024:Guarani-Kaiowá
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2015:
2013:
2007:
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2004:
2003:
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1951:Kĩsêdjê (Suyá)
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1728:Gavião-Pykobjê
1725:
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1517:Uru-Eu-Wau-Wau
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895:Medical system
893:
822:
819:
804:
801:
764:descent, with
757:
754:
717:
716:
713:
710:
702:
699:
687:nuclear family
670:and celebrate
666:area practice
664:Alto Rio Negro
650:
647:
625:Hupdë language
623:Main article:
620:
617:
595:
592:
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293:
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275:
274:
268:September 2024
254:the key points
244:
242:
235:
228:
227:
210:September 2024
185:external links
174:
172:
165:
158:
157:
140:September 2024
99:"Hupda people"
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1318:White Indians
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797:cross cousins
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787:Belém do Pará
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436:in the Upper
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101: –
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95:Find sources:
89:
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73:This article
71:
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62:
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56:
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47:
46:
41:
40:
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30:
21:
20:
2913:Scandinavian
2382:
2107:Minas Gerais
1866:Enawene Nawe
1808:Avá-Canoeiro
1417:Suruí (Pará)
1192:
1047:North Region
972:
963:
956:
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924:
909:enchantments
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881:
845:
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832:mythological
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814:mythological
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639:missionaries
628:
613:hierarchical
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523:
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508:
493:Kakua people
485:
434:river Vaupés
423:
414:Hup language
397:
395:
345:Hup language
297:Ethnic group
281:
265:
249:
247:lead section
216:
207:
196:Please help
188:
146:
137:
127:
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82:Please help
77:verification
74:
50:
43:
37:
36:Please help
33:
2964: [
2952: [
2928: [
2916: [
2904: [
2892: [
2880: [
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2733: [
2708: [
2696: [
2679: [
2667: [
2655: [
2643: [
2601: [
2589: [
2463:Pira-tapuya
2273:Awa-Kwaiker
1861:Cinta Larga
1823:Mato Grosso
1486:Cinta Larga
1258:Pira-tapuya
1248:Parintintín
766:patrilinear
695:social unit
655:agriculture
560:=language,
202:introducing
3041:Categories
2877:Portuguese
2860:Lithuanian
2598:Venezuelan
2245:Indigenous
2180:Widespread
2097:Tupiniquim
1991:Yawalapiti
1926:Nambikwara
1856:Chiquitano
1756:Pernambuco
1493:(Rondônia)
1482:(Rondônia)
941:References
691:group size
676:kapi-vaiyá
579:Nimuendajú
550:wa-aku-nai
505:Dâw people
474:Piratapuyo
110:newspapers
39:improve it
2961:Ukrainian
2831:Hungarian
2812:Mennonite
2586:Argentine
2448:Patángoro
2363:Guambiano
2333:Cocamilla
2328:Chitarero
2153:São Paulo
2019:Chamacoco
1946:Rikbaktsa
1916:Munduruku
1746:Potiguara
1713:Guajajara
1703:Awá-Guajá
1580:Tocantins
1560:Wapishana
1502:Karitiana
1407:Parkatêjê
1402:Munduruku
1397:Kỳikatêjê
1238:Munduruku
1087:Machinere
1072:Asháninka
867:personal
827:cosmology
821:Cosmology
794:bilateral
783:resources
762:unilinear
659:Marriages
609:symbiotic
522:The word
438:Rio Negro
402:Amazonian
365:Shamanism
339:Languages
252:summarize
45:talk page
3016:See also
2889:Romanian
2766:Croatian
2730:Austrian
2688:Japanese
2640:Armenian
2628:Lebanese
2579:Americas
2473:Quimbaya
2393:Kankuamo
2318:Carijona
2313:Carabayo
2283:Barasana
2187:Kaingang
2166:Kaingang
2125:Xakriabá
1961:Tapirapé
1956:Tapayúna
1891:Kamayurá
1886:Kalapalo
1695:Maranhão
1680:Tabajara
1603:Tapirapé
1570:Ye'kuana
1565:Yanomami
1550:Patamona
1462:Rondônia
1432:Turiwára
1412:Parakanã
1328:Yanomami
1298:Turiwára
1278:Tenharim
1198:Jamamadi
1168:Barasana
1148:Amahuaca
1140:Amazonas
1120:Karipuna
1092:Yaminawá
1077:Kaxinawá
877:Catholic
746:yo’òm ih
672:Jurupari
668:Dabucuri
631:Tukanoan
619:Language
566:Kuripaco
497:Colombia
478:Tukanoan
462:Tukanoan
454:Colombia
448:and the
442:Amazonas
410:Colombia
377:Tukanoan
359:Religion
333:Colombia
2994:Mestizo
2984:African
2937:Spanish
2925:Slovene
2901:Russian
2855:Italian
2754:British
2742:Belgian
2705:Turkish
2676:Iranian
2652:Chinese
2553:Yarigui
2518:Tinigua
2503:Tariana
2498:Tairona
2488:Sutagao
2483:Siriano
2468:Quechua
2358:Guahibo
2323:Chimila
2268:Arhuaco
2263:Andoque
2258:Andaquí
2253:Achagua
2143:Xokleng
2034:Kadiweu
1986:Xavante
1976:Umutina
1921:Nahukuá
1906:Kuikuro
1846:Bakairi
1738:Paraíba
1723:Krĩkatí
1718:Ka'apor
1613:Xerente
1608:Xambioá
1588:Apinajé
1545:Macushi
1540:Akawaio
1532:Roraima
1475:Akuntsu
1442:Wayampi
1437:Wai-wai
1377:Araweté
1351:Amanayé
1333:Zuruahã
1308:Wayampi
1303:Wai-wai
1268:Tariana
1263:Siriano
1178:Cambeba
1153:Apurinã
1130:Wayampi
1125:Palikur
1067:Apurinã
927:rituals
916:poisons
852:tobacco
750:capitão
604:Tariano
575:Tukanos
556:=ours,
466:Tariana
389:Tariano
307:Hupd'äh
198:improve
124:scholar
2999:Romani
2989:Jewish
2977:Others
2942:Basque
2872:Polish
2807:German
2802:French
2722:Europe
2693:Korean
2664:Indian
2633:Syrian
2538:Witoto
2523:Tucano
2513:Ticuna
2493:Tahamí
2453:Piaroa
2443:Panche
2433:Nutabe
2418:Muisca
2413:Mokaná
2408:Macuna
2348:Emberá
2298:Calima
2278:Baniwa
2171:Terena
2161:Aimoré
2120:Kaxixó
2115:Aimoré
2049:Terena
1971:Trumai
1966:Terena
1941:Paresi
1936:Panará
1931:Paiter
1911:Matipu
1901:Kayapo
1896:Karajá
1881:Kaiabi
1876:Ikpeng
1851:Bororo
1836:Apiacá
1831:Aimoré
1813:Karajá
1764:Xukuru
1708:Canela
1685:Tapeba
1675:Kiriri
1657:Pataxó
1593:Karajá
1512:Paiter
1491:Gavião
1470:Aikanã
1447:Wayana
1427:Tiriyó
1392:Kayapo
1387:Karajá
1382:Atikum
1373:(Pará)
1366:Apiacá
1361:Aparai
1356:Anambé
1323:Witoto
1313:Wayana
1293:Tucano
1288:Tiriyó
1283:Ticuna
1253:Pirahã
1233:Matsés
1218:Macuna
1213:Kulina
1208:Korubo
1163:Baniwa
1158:Banawá
1115:Kalina
1110:Aparai
1082:Kulina
1033:Brazil
931:breath
864:shaman
856:paricá
742:chiefs
734:Tiquié
726:Papuri
635:toucan
602:, and
600:Tuyuka
570:Baniwa
538:ma-aku
534:Baniwa
530:Arawak
470:Tuyuka
446:Brazil
430:Papuri
426:Tiquié
406:Brazil
385:Tuyuka
381:Desana
329:Brazil
126:
119:
112:
105:
97:
2968:]
2956:]
2949:Swiss
2932:]
2920:]
2908:]
2896:]
2884:]
2867:]
2850:]
2843:Irish
2838:]
2826:]
2819:Greek
2797:]
2790:Dutch
2785:]
2778:Czech
2773:]
2761:]
2749:]
2737:]
2712:]
2700:]
2683:]
2671:]
2659:]
2647:]
2605:]
2593:]
2558:Yukpa
2548:Yagua
2533:Wayuu
2508:Tegua
2478:Siona
2458:Pijao
2428:Nukak
2403:Lache
2383:Hupda
2368:Guane
2343:Cubeo
2338:Cofán
2308:Cauca
2303:Camsá
2073:South
2044:Ofayé
2039:Mbayá
2029:Guató
1996:Yudjá
1981:Wauja
1871:Guató
1841:Aweti
1800:Goiás
1667:Ceará
1649:Bahia
1598:Krahô
1555:Pemon
1522:Wari’
1507:Kwaza
1497:Kanoê
1480:Arara
1422:Tembé
1371:Arara
1273:Tembé
1228:Matis
1193:Hupda
1183:Cubeo
1102:Amapá
884:death
873:devil
869:ghost
848:cocoa
846:When
840:heart
517:Nadëb
501:Nukak
398:Hupda
301:Hupda
183:, or
131:JSTOR
117:books
2623:Arab
2615:Asia
2563:Zenú
2543:Wiwa
2528:U'wa
2438:Paez
2423:Muzo
2398:Kogi
2388:Inga
2378:Hiwi
2373:Guna
2293:Barí
2288:Bora
2075:and
2001:Zoró
1452:Zo'é
1343:Pará
1243:Mura
1223:Mawé
1203:Juma
1173:Bora
1059:Acre
860:kapi
732:and
730:Japu
587:Makú
583:Makú
568:and
525:Makú
509:Kama
472:and
428:and
408:and
396:The
103:news
1188:Dâw
1031:of
858:or
607:as
562:nai
558:aku
546:aku
452:in
444:in
86:by
3043::
2966:es
2954:es
2930:es
2918:es
2906:es
2894:es
2882:es
2865:es
2848:es
2836:es
2824:es
2795:es
2783:es
2771:es
2759:es
2747:es
2735:es
2710:es
2698:es
2681:es
2669:es
2657:es
2645:es
2603:es
2591:es
854:,
850:,
789:.
728:,
678:.
554:wa
552:;
542:ma
540:;
468:,
464:,
416:.
387:,
383:,
379:,
351:,
347:,
331:,
187:,
179:,
48:.
2229:e
2222:t
2215:v
1014:e
1007:t
1000:v
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532:(
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147:(
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128:·
121:·
114:·
107:·
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55:)
51:(
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