Die Apurinã
Die Apurinã haben eine komplexe Kosmologie und einen rituellen Kosmos, der über viele Orte an den Ufern des Purus verstreut ist. Die gewaltsamen Interaktionen der beiden Gummizyklen im Amazonasgebiet haben ihre Geschichte stark beeinflusst. Sie kämpfen jetzt um ihre Rechte. Einige ihrer Besitztümer werden von der Regierung noch immer nicht anerkannt, und Holzfäller betreten sie häufig unbefugt.
Einige behaupten, dass Apurinã oder Ipuriná in seiner früheren Form ein Begriff aus der Jamamadi-Sprache ist. popũkare ist die Selbstbeschreibung der Gruppe. Die Maipure-Aruak-Sprachfamilie umfasst die Apurin-Sprache unter dem Purus-Zweig. Die Manchineri oder Piro, die im oberen Purus in Brasilien leben, sprechen die ähnlichste Sprache. Sie sind hauptsächlich im unteren Urubamba-Tal in Peru zu finden.
Rituale und Feste
There is a ritual conflict that starts a Xingané. The visitors come bearing arms, painted faces, and festive decorations from the forest. They arrive yelling. The hosts approach them with comparable weapons. As soon as they gather together, the leaders stand up and begin to argue, shouting swiftly and loudly. The Portuguese word for this discourse is “cutting sanguiré,” while the Apurinã word is katxipuruãta.
They are constantly aiming their firearms at each other’s chests. The other gang members are waiting behind, their weapons ready, and they are also aiming them towards the disputants. The leaders start taking snuff from each other’s palms when the voices and the guns are both turned down.
Apurinã-Schamanismus
The Apurinã believe that stones are the source of disease and the shaman’s treatment. The shaman’s ability to cure and his ability to inflict disease and death are both made possible by stones. According to some sources, the first stage of a shaman’s initiation is him spending months in the jungle while fasting or eating very little and chewing katsowaru. Another thing to avoid is having sexual relations.
The stone is inserted into the body of the shaman when it is given to him. He’ll put all the stones he gets or, in the future, takes out of the sick people’s bodies, within his body.
Apurinã shamans treat patients by chewing a leaf called katsoparu and using awiry snuff. The shaman has his own katsoparu and awire, but in most cases, the individual seeking the treatment is in charge of supplying them for the occasion. The shaman should sniff a lot of awiry and chew the katsoparu. Sometimes the healing is done privately, at the ill person’s home; nevertheless, it happens frequently that everyone is engaged, chatting and munching before the shaman begins the session. He cures by sucking the area where the sickness is.
Frequently, he would demonstrate the stone while outlining the nature of the disease, how the patient got it, and what he should do. He clarifies if it was caused by witchcraft or a wild animal. After placing the stone into his body, he can provide treatments and cures.
The Apurinã are famous for their Green Rapé Snuff: Apurinã Awiry, so unique and different from the other tribes of the region.
