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The Mehinaku by Thomas Gregor download in pdf, ePub, iPad

The sources of conflict in the Mehinaku community are familiar. One of the Mehinaku chiefs still bears a scar from one of their arrows. The Upper Xingu region contains a lot of rich black soil.

For the most part however theJesus for example is regarded as

With further development, he or she joins a play group, where many of the activities of the adult world are replicated in the form of games. If he awakens, he is rocked to sleep in his mother's hammock and patiently moved again. Mehinaku kinship follows a pattern reported elsewhere in the upper Xingu. Fearing witches, the villagers avoid confrontations, accede to requests, and conduct themselves more courteously than would otherwise be the case. Once in the village, the dancers perform in the center of the plaza.

Here the men work on crafts, organize collective work, and share fish, which they generously bring to the other men. The mother and infant will remain in intimate association, sleeping together in one hammock until the birth of a new infant often about two and one-half years later. He a woman may occasionally also become a shaman is the most junior of the fraternity, and the last one in the line of shamans as they move through the village to cure those who are sick. The more recent history of the Mehinaku has been one of avoiding warlike tribes outside the Xingu region and establishing friendly relations with Brazilians. The trade monopolies are not based on the variable availability of resources or on secret skills.

The Mehinaku village is located approximately four-fifths of a kilometer east of the Rio Kulesau one of the major tributaries of the Rio Xingu in the Xingu National Park in central Brazil. They must master various crafts taught them by their parents.

Jesus, for example, is regarded as a spirit like many others in their pantheon. For the most part, however, the village economy is based on reciprocity. After that, the Mehinaku relocated to a nearby area.