From the Enemy's Point of View: Humanity and Divinity in an by Eduardo Viveiros de Castro, Catherine V. Howard

By Eduardo Viveiros de Castro, Catherine V. Howard

The Araweté are one of many few Amazonian peoples who've maintained their cultural integrity within the face of the harmful forces of ecu imperialism. during this landmark research, anthropologist Eduardo Viveiros de Castro explains this phenomenon by way of Araweté social cosmology and formality order. His research of the social and spiritual lifetime of the Araweté—a Tupi-Guarani humans of jap Amazonia—focuses on their options of personhood, loss of life, and divinity.

development upon ethnographic description and interpretation, Viveiros de Castro addresses the critical element of the Arawete's thought of divinity—consumption—showing how its cannibalistic expression differs considerably from conventional representations of different Amazonian societies. He situates the Araweté in modern anthropology as a humans whose imaginative and prescient of the area is complicated, tragic, and dynamic, and whose society instructions our consciousness for its outstanding openness to exteriority and transformation. For the Araweté the individual is often in transition, an outlook expressed within the mythology in their gods, whose cannibalistic methods they imitate. From the Enemy's aspect of View argues that present thoughts of society as a discrete, bounded entity which keeps a distinction among "interior" and "exterior" are thoroughly beside the point during this and in lots of different Amazonian societies.
 

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Extra info for From the Enemy's Point of View: Humanity and Divinity in an Amazonian Society

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Similarly, the average work load is equitably distributed between the sexes (see Ribeiro 1985: 363-64); perhaps if weighed on the scales, the balance would favor women, contrary to what is customarily said about the "burden of the Indian woman" (d. d. [1970]: 109). Arawete women, in short, show a great deal of assertiveness, independence, and extroversion. The relative lack of differentiation in the sexual division of work has repercussions in the political sphere, kinship relations, and other contexts.

This path was opened by the mythic hero Irayo-ro. The gods close it on certain occasions, such as during an epidemic or the period immediately following a death. The western part of this road, which extends from the village to an indefinite point in the western sky, is the route followed by the souls of the recently deceased. It is a narrow and dark path-one of the reasons for lighting fires on top of graves, This path is called Mo'iroco kati, "Mo'iroco's way," named after one of the two Masters of Whitelipped Peccaries, who inhabits the western edge of the earth.

Arawete geography is thus impregnated with memory, particularly that of people's deaths. But it conforms to the trajectory of the living as they move through space. Neither in their current territory nor in the memory of the oldest persons do sites appear to be endowed with mythological value. This does not mean that the most archaic history 52 Chapter Two is not stamped on the world. For example, the large patches of wild banana trees (the fruits of which the Arawete consider nonedible) are the former "gardens" of the MQi' who ate this plant before learning about maize.

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