Thomaz de Almeida, for example, comments on how the Kaiova and the nandeva retain its privacy and secrecy culture, despite being on constant coexistence with other sectors of society. The author cites that, to have some form of gain with the proposals brought by the agents, they reproduce a kind of game of the nembotavy (deception, be silly), which serves defence against domination and control intended for the white on their actions (1991: 71). 8 Beaudet relates musical configurations and social configurations of the Waiapi and proposes the relation that establishes as a transformation matrix for the person (1997: 45). Graham on the xavante music work and the passage of the youth age groups also expresses the relationship of music with the construction and transformation of the person (1995). 9.
The consideration that the Wayana make the lightness in the choreographic movements as a positive stroke is similar to which point the Guarani. Old age is closely linked to the slow and static, being heavy, temonai, which is the essence of readymade primary women’s clay. The slow gait of the old is referred as tikuriputpetai, metaphorically being turtle. Young people, on the contrary, are associated with speed, movement, to be agile, ehekuptera, that represents the essence of readymade primeva women’s cats. The positive agitation of youth is metaphorically designated as timanhalitai, being jacamin (trumpeter to green wing), which produces the most prized choreography (Van Velthem, 1995: 180). The Parakana aim to make light and fly in some of their rituals (Fausto, 1997: 272). 10 Menezes Bastos acknowledged in the choreographic formations of the Yawari kamayura the same provisions employed by their ancestors in the war (2000: 339).
11 Remember here that this meaning is inferred by the etymology of the word and that, many times, the native has no awareness of the origin of the terms used. 12 Chamorro, doing ethnography of the ritual of Kaiova lips drilling, refers to the drunkenness of children so that their meat will not Cook (ojy) at the time of drilling (1995: 112). Lagrou shows how the kaxinawa initiation ritual is a cooking or ritual remodeling of children (1998: 327). 13. In the course of the 20th century, the efforts of organs governmental, National Indian Foundation and the Indian protection service, implanted the figure of a political leader, named captain. However, in the speeches of the Guarani are recurrent claims that, when the head was only one, the shaman, was better. Even in the present day, with confinement of several families in the same area and the political leaderships elections related to the joints of the networks of kinship (Vietta, 2001), are not fully separated from the prestige of the shamans. 14. On the warlike activity parakana, Carlos Fausto says that, of the various causes that could put in motion a warrior side, which stood in the narratives collected by him was the idea of an enraged, with a particular and specific, rage without which there would be no subjective motivation (1997: 173). Rabies as grounds for war, where the parakana, as well as abandonment and consequent is seen walking, in the case Guarani.