De Apurinã
De Apurinã hebben een complexe kosmologie en rituele kosmos die verspreid is over vele locaties rond de oevers van de Purus. De gewelddadige interacties tussen de twee rubber cycli in het Amazonegebied hebben een grote invloed gehad op hun geschiedenis. Ze vechten nu voor hun rechten. Sommige van hun bezittingen worden nog steeds niet erkend door de overheid en houtkappers komen er vaak op verboden terrein.
Sommigen beweren dat Apurinã, of Ipuriná in zijn vroegere incarnatie, een term is uit de Jamamadi-taal. popũkare is hoe de groep zichzelf beschrijft. De Maipure-Aruak taalfamilie omvat de Apurin taal onder de Purus tak. De Manchineri, of Piro, die in de bovenste Purus van Brazilië leven, spreken de taal die er het meest op lijkt. Ze komen voornamelijk voor in de lagere Urubamba vallei in Peru.
Ritueel en vieringen
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 Sjamanisme
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.
