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have the quality of jamixi’ or the ability to transform into different bodies and perspectives. This transformation is understood to occur due to illness and transformation is viewed negatively as a loss of one’s wari’ or body and perspective. This, in turn, affects the way that they differentiate between Wari’ and other beings and affects the ways in which others view them. Christianity, where differentiation and dominion between human and animal is established immediately within the Bible, thus provided the Wari’ with a tool for differentiating themselves from animals and other beings. Another aspect of
Christianity that was attractive to easing the anxieties of sense of self and relation among the Wari’ was the idea of Christian brotherhood. One major change that came about through the adoption of Christianity was the transition between a sense of being concentrated in the body to a being concentrated in the heart, allowing the Wari’ sense of self to be turned inward.
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distrust their own eyes because the human form can be deceptive. The human form is seen as a good indication that something is a human, but may be deceptive as human bodies can be attracted to other subjectivities and transformed into them. The transformation of a body may be the result of the agency of another and not of the subject of transformation’s desire to transform. In one story, a child went to gather food with her mother in the forest. After noticing that they had been away from the village for days, the child grew suspicious. She noticed a jaguar's tail between her mother’s legs and screamed until the animal fled and her mother was summoned again.
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being.” For example, a person’s temperament is caused by their kwere-, an animal's diet is attributed to its kwere-, and the wind’s strength originates from its kwere-. Vilaça asserts that this human/non-human parallel suggests a relationship to a “wider cosmological process.” The concept of the ontological turn is often used in regard to Wari' beliefs because the Wari’ interpretations of body and soul are so vastly unfamiliar to cultures that operate under the distinction of the divide between culture and nature into a dichotomy, which calls into question if all human viewpoints are comparable or perhaps even mutually intelligible.
616:, and finally roasting the body. The decedent's closest kin would not consume the body, but they urged the attendant relatives to eat. Consumption of the flesh would assuage the family's grief, as it meant that the soul of the deceased would be kept in the living bodies of relatives instead of being abandoned to wander the forest alone. The practice was considered equally an act of compassion, affinal love, and grief. The relatives were encouraged to eat what they could, but this sometimes amounted to little more than small tokens of the spoiled meat. Even this consumption often caused the mourners great
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perspective established the idea that fighting among brothers (other humans) was bad. To further convey their point, missionaries often lived alongside Wari' and attempted to learn the Wari' language. Parts of the Bible were translated into the Wari' language from 1975 to 1984. Following the translation of the Bible, was a collective conversion of the Wari' to
Christianity for only about a decade in the 1970s and 1980s, followed by a collective reconversion.
528:, especially sororal polygyny (co-wives are sisters), is the basis of the Wariʼ family structure. Villages are made up of nuclear families and a separate house, called "the men's house". It serves as a dormitory for single adolescents and as a meeting place for adult men. A couple usually varies their place of residence, shifting between the woman's parents' and the man's parents', although no specific rule determines when the shift is made.
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Alternatively, the shaman may kill a fellow Wari’ because he views them as an animal. An animal appears differently in each person's eyes. Furthermore, someone with a keen vision can view humanity in all things. Lastly, it is noted that metamorphosis generates fear because of its associated vulnerability and instability.
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Pacification in this context is between the Wari' people and the rest of the connected world. It is important to note that the Wari' did not ask for this 'pacification'. There are many perspectives on whether or not pacification of indigenous peoples is moral; therefore, it is important to define the
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Europeans at one time used the name "Pakaa Nova" to refer to the Wariʼ, because they encountered the indigenous people near the Pakaa Nova River. The people prefer to be referred to as "Wariʼ", their term in their language meaning "we, people." They are also known as the Jaru, Oro Wari, Pacaas-Novos,
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was prohibited, as they thought the blood of the enemy would "turn into semen" and thus allow the enemy's strength to be passed on to the tribesmen's children. The warrior was not allowed to partake of the fallen enemies, because it was believed that he had kept the enemy's blood within himself, and
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Right after death, the closest relatives would hug and embrace the deceased person. The body would be left for about three days, although there was no set span, and depended largely upon how soon family members in other settlements could get to the funeral. By this time, the body had typically begun
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at the
National Museum, Federal University of Rio de Janeiro discusses the Amazonian concept of the body by drawing upon ethnographic research of the Wari’. First, it is important to note that humanity is not restricted to humans. Anything that acts human, i.e., performs rituals, has a family life,
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The Wari concept of body is combined with one’s perspective whereas the Wari’ concept of the heart, or ximixi’, refers to the physiological organ, the core of something, and one’s emotional state, morality, and intelligence. In order for the Wari’ to consider someone a human being, they must
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After 9/11, which the Wari' were able to witness on TV, many converted back to
Christianity believing that this was a sign of the end of the world. The post-9/11 Christianity practiced by the Wari’ population, can be differentiated from the missionary led Christianity from 1975 to 1984, as it was
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To the Wari’, seeing the soul of an animal has the potential to make one a lousy hunter because you’re no longer able to kill the creature that one observes as if it were too a human, the commonality of shared experience makes one unable to kill it. The reverse then may also occur, and the fellow
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Membership to any given subgroup is not defined by fixed rules. Children may be considered members of either parent's subgroup, or of the subgroup associated with the territory in which they were born. Cultural or subgroup identities are part of one's birthright, but socially constructed during a
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A transformation like this is attributed to the soul or jam-. Vilaça emphasizes that the body and soul are interconnected. The Wari’ believe that the soul gives instability and capacity for transformation. When a shaman sees the soul of an animal, he sees it as a person and is unable to kill it.
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In the native language, Txapuakrua, kwere- is the closest word to the body and must be used in conjunction with a possessive suffix (his, her, its). Husband and wife are considered to share the same body, furthermore, all who live together are consubstantial. Vilaça describes kwere- as a “way of
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The Wariʼ consider enemies as "former Wariʼ" who have distanced themselves to the point of severing cultural exchanges. In spite of that, a Wariʼ warrior did not distinguish between an enemy and an animal, and thus felt no need to be merciful or gracious to an enemy any more than he would to an
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After providing background on the concept of the body, Vilaça moves into a discussion about humanity. Wari’ means “we, people, human beings,” and is defined in opposition to game animals. Hunted animals can be considered human because they act as predators at times. The Wari’ warn that one must
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The missionaries challenged Wari' beliefs by proposing new perspectives. The Wari' originally believed that all Wari' were brothers and that enemies were the same as animals. Missionaries changed the perspective of many Wari' to see all humans as brothers and animals as objects. This switch in
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This was not without cruelty. The Wari' were forced to work full time on large plantations and in other enterprises in order to receive assistance and teachings. They were forced to obey orders, they were sent to forced isolation, and they were punished with jets of cold water when showing
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Once fighting was over, Wariʼ warriors would bring home the bodies of the fallen enemies whenever possible. Those bodies would be served to the women and younger men who had stayed home in order to strengthen the group. Children were prohibited from eating dead enemies.
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Prior to pacification attempts, interaction with the Wari' was extremely minimal. Starting in the 1950s, rubber tappers sought Wari' land for rubber trees. These rubber tappers resorted to exterminating Wari' villages and their people. As a result, the
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human could be seen as prey. This concept is referred to by the author as “perspectival oscillation” and has the potential to happen to anyone at any time, and the signs that it’s happened are as subtle as small abnormalities in appearance or behavior.
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Around 1956, the Wari' caught the attention of
Protestant missionaries (and later Catholic and Evangelical missionaries). The Wari' were interested in the missionaries because of their generosity and their capability to cure disease.
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traditional values/beliefs. Despite this, the converted Wari' people decided that this was worth the new ideology and material benefits. Deconversion was also common with converted Wari', but deconversion usually did not last long.
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Disease outbreaks and war over land from outsiders caused the population of the Wari' to reduce by nearly 50%. At the time, the Wari' had just begun to relocate themselves due to extreme rubber tree farming.
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The battle warriors retreated to the men's house, where they stayed in quarantine. During this period they moved around as little as possible, staying in their hammocks for most of the day and drinking only
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Present relations between subgroups are influenced by dynamics that existed before pacification. Each subgroup is intimately connected with a territory; however, the frontiers between territories are fluid.
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Some individuals still identify themselves with two other subgroups that no longer exist, the OroJowin, or the OroKaoOroWaji. Oro is a collectivizing particle that can be translated as "people" or "group".
542:) plays a key role in determining where to set up a village. The importance of agricultural land is also reflected in the language, since a person from the same subgroup is called a "land fellow".
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An area associated with one subgroup can be incorporated into the territory of another subgroup (if it is occupied by a group that also belongs to another subgroup). This is made possible by the
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intentionally set up posts in order to meet and assist the Wari'. Due to the aforementioned disease outbreaks and rubber tappers, the Wari' eventually settled near these posts.
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lifetime through relations with one's relatives and neighbors. The Wariʼ recognize that individuals have multiple identities based on their specific relations and experiences.
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The Wariʼ are semi-nomadic, moving their villages at least once every five years. They stay away from floodplains but remain closer to the shores of small perennial rivers.
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The tribe is divided into subgroups, but there is no specific word to define an individual that belongs to a different group. The closest term that is usually applied is
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In the early 20th century, continuous incursions by neo-Brazilians in search of rubber trees forced the Wariʼ to relocate to the less accessible headwaters of the
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358:. Many of the Wari' live within the Sagarana Indigenous Territory near the town of Rodrigues Alves (which lies between Rio Guaporé Indigenous Territory and
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Source: Vilaça, A. 2005. Chronically
Unstable Bodies: Reflections on Amazonian Corporalities. Journal of the Royal Anthropological Institute, 11: 445-464.
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This practice continued until the 1960s. Today, Wariʼ do not practice any form of cannibalism. They bury their dead after two or three days of mourning.
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Up until the 19th century, the Wariʼ were present in the Amazon's
Southeast, namely the basin of the Lage River (a right-bank-tributary river of the
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884:"Evangelical Conversion and the Transformation of the Self in Amazonia and Melanesia: Christianity and the Revival of Anthropological Comparison"
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such an act would be self-cannibalism, resulting in his death. The quarantine ended when the women refused to continue preparing the chicha.
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Today, the Wariʼ are peaceful, but before pacification they warred with neighboring tribes. Their most notable victories occurred over the
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By the 2000s, a large majority of Wari' had gone back to their original traditions – only 30% remain
Christian as of 2019.
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538:, providing the staple crop, is developed around the village. Finding the ideal earth for corn growing (black earth or
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806:
Conklin, Beth A. (1995). "'thus are our bodies, thus was our custom': mortuary cannibalism in an
Amazonian society".
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609:. When all relatives within a reasonable distance had arrived, the relatives respectfully prepared the body to eat.
451:. They were confined in that area until pacification. Today, they live in eight settlements located in the state of
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Every subgroup is organized around a set of brothers, each of whom is often married to women who are sisters.
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This article is about the modern ethnic group living in Brazil. For the unrelated ancient culture, see
597:, specifically mortuary cannibalism. This was done as a form of utmost respect to those who had died.
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Mortuary preparation involved ritual wailing and other ceremonies, building a fire, removing the
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in the heat and humidity of the Amazon, sometimes reaching the stage where the body became
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There is a large grammar of the Wari' language written by
Barbara Kern and Daniel Everett:
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almost entirely led by native faith leaders and taught in their native language.
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linguistic group. Other groups were exterminated by Europeans or Brazilians.
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Strange Enemies: Indigenous Societies and Scenes of Encounters in Amazonia
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Robbins, Joel; Schieffelin, Bambi B.; Vilaça, Aparecida (July 2014).
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Effect of Missionaries on Wari' concept of Body, Soul, and Humanity
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Consuming Grief: Compassionate Cannibalism in an Amazonian Society
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and Novo rivers (tributaries of the left bank of the
689:(SPI) began to attempt contacting the Wari' people.
1022:. Austin: University of Texas Press. 978-0292712362
371:Pacahanovo, Pakaanova, Pakaanovas, Uari, and Uomo.
163:. Unsourced material may be challenged and removed.
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1029:. Durham: Duke University Press. 978-0822345732
677:distinction between pacification (peace) and a
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1032:Kern, Barbara and Daniel Everett (1997).
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560:or drinks beer, may be considered human.
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223:Learn how and when to remove this message
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992:"Wari' – Indigenous Peoples in Brazil"
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419:https://ling.auf.net/lingbuzz/001707
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161:adding citations to reliable sources
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2281:Indigenous peoples of the Amazon
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970:, London: Reaktion Books, p. 186
470:Today, the Wariʼ subgroups are:
410:, the Wariʼ are the last of the
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555:Aparecida Vilaça, professor of
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934:"Wariʼ: Funerary Cannibalism."
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681:(assimilation/missionaries).
593:The Wari' formerly practiced
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324:traditional tribal religion
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1025:Vilaça, Aparecida (2010).
966:Wentmore, Kevin J. (2021)
937:Povos Indígenas no Brasil.
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996:pib.socioambiental.org
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783:Retrieved 22 Feb 2012.
761:Retrieved 22 Feb 2012.
756:"Wariʼ: Introduction."
607:bloated and discolored
38:. For other uses, see
354:, a tributary of the
40:Wari (disambiguation)
1036:. London: Routledge.
1018:Conklin, B. (2001).
808:American Ethnologist
381:Pakaásnovos language
379:The Wariʼ speak the
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1853:Central-West Region
639:ethnicity, and the
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679:civilizing mission
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1817:
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1814:
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1807:
1805:
1799:
1798:
1796:
1795:
1793:Gavião-Pykobjê
1790:
1785:
1780:
1775:
1770:
1764:
1762:
1756:
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1607:
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1584:
1582:Uru-Eu-Wau-Wau
1579:
1574:
1569:
1564:
1559:
1553:
1548:
1542:
1537:
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894:(3): 559–590.
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778:"Pakaásnovos."
763:
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641:Uru-Eu-Wau-Wau
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36:Wariʼ language
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1414:
1413:
1411:
1409:
1405:
1399:
1396:
1394:
1391:
1389:
1386:
1384:
1383:White Indians
1381:
1379:
1376:
1374:
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1369:
1366:
1364:
1361:
1359:
1356:
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1103:
1099:
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1076:
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1067:
1062:
1061:
1058:
1052:
1048:
1045:
1044:
1035:
1031:
1028:
1024:
1021:
1017:
1016:
997:
993:
987:
985:
983:
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954:
952:
950:
948:
946:
938:
935:
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928:
926:
917:
913:
909:
905:
901:
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885:
878:
876:
874:
872:
870:
868:
866:
864:
862:
860:
858:
848:
846:
844:
842:
840:
838:
829:
825:
821:
817:
814:(1): 75–101.
813:
809:
802:
800:
798:
796:
794:
792:
790:
782:
779:
774:
772:
770:
768:
760:
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750:
748:
746:
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742:
737:
729:
726:
722:
718:
714:
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694:
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682:
680:
669:
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648:
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624:
621:
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598:
596:
586:
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573:
569:
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558:
543:
541:
537:
532:
529:
527:
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227:
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216:
213:November 2008
205:
202:
198:
195:
191:
188:
184:
181:
177:
174: –
173:
169:
168:Find sources:
162:
158:
152:
151:
146:This article
144:
140:
135:
134:
125:
115:
111:
106:
102:
99:This article
97:
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88:
87:
82:
80:
73:
72:
67:
66:
61:
56:
47:
46:
41:
37:
33:
19:
2172:Minas Gerais
1931:Enawene Nawe
1873:Avá-Canoeiro
1482:Suruí (Pará)
1112:North Region
1047:Wari artwork
1033:
1026:
1019:
999:. Retrieved
995:
967:
962:
936:
891:
887:
811:
807:
780:
758:
727:
723:
719:
715:
711:
708:Missionaries
695:
691:
683:
675:
672:Pacification
657:
653:
649:
644:
630:
622:
611:
599:
592:
583:
574:
570:
566:
562:
554:
533:
530:
523:
514:
510:semi-nomadic
507:
503:
494:
469:
464:
462:
449:Mamoré River
446:
430:Mamoré River
427:
416:
393:
378:
369:
356:Mamoré River
335:
331:
329:
269:2,721 (2006)
253:Ethnic group
237:
219:
210:
200:
193:
186:
179:
167:
155:Please help
150:verification
147:
119:
110:You can help
100:
76:
69:
63:
62:Please help
59:
32:Wari culture
18:Wariʼ people
1926:Cinta Larga
1888:Mato Grosso
1551:Cinta Larga
1323:Pira-tapuya
1313:Parintintín
781:Ethnologue.
589:Cannibalism
540:terra preta
436:), and the
406:), and the
259:Pakaásnovos
2275:Categories
2245:Widespread
2162:Tupiniquim
2056:Yawalapiti
1991:Nambikwara
1921:Chiquitano
1821:Pernambuco
1558:(Rondônia)
1547:(Rondônia)
1013:References
1001:2020-05-04
455:, Brazil.
336:Pakaa Nova
183:newspapers
122:April 2016
65:improve it
2218:São Paulo
2084:Chamacoco
2011:Rikbaktsa
1981:Munduruku
1811:Potiguara
1778:Guajajara
1768:Awá-Guajá
1645:Tocantins
1625:Wapishana
1567:Karitiana
1472:Parkatêjê
1467:Munduruku
1462:Kỳikatêjê
1303:Munduruku
1152:Machinere
1137:Asháninka
916:145579408
908:0010-4175
828:0094-0496
647:(enemy).
603:decompose
385:Txapakura
338:, are an
307:Languages
114:talk page
71:talk page
2252:Kaingang
2231:Kaingang
2190:Xakriabá
2026:Tapirapé
2021:Tapayúna
1956:Kamayurá
1951:Kalapalo
1760:Maranhão
1745:Tabajara
1668:Tapirapé
1635:Ye'kuana
1630:Yanomami
1615:Patamona
1527:Rondônia
1497:Turiwára
1477:Parakanã
1393:Yanomami
1363:Turiwára
1343:Tenharim
1263:Jamamadi
1233:Barasana
1213:Amahuaca
1205:Amazonas
1185:Karipuna
1157:Yaminawá
1142:Kaxinawá
651:animal.
633:Karipuna
534:A maize
526:Polygyny
487:OroWaram
453:Rondônia
438:Ribeirão
391:family.
375:Language
348:Rondônia
319:Religion
300:Rondônia
2208:Xokleng
2099:Kadiweu
2051:Xavante
2041:Umutina
1986:Nahukuá
1971:Kuikuro
1911:Bakairi
1803:Paraíba
1788:Krĩkatí
1783:Ka'apor
1678:Xerente
1673:Xambioá
1653:Apinajé
1610:Macushi
1605:Akawaio
1597:Roraima
1540:Akuntsu
1507:Wayampi
1502:Wai-wai
1442:Araweté
1416:Amanayé
1398:Zuruahã
1373:Wayampi
1368:Wai-wai
1333:Tariana
1328:Siriano
1243:Cambeba
1218:Apurinã
1195:Wayampi
1190:Palikur
1132:Apurinã
627:Warfare
546:Beliefs
536:swidden
520:Society
465:tatirim
408:Oro Win
197:scholar
172:"Wariʼ"
2236:Terena
2226:Aimoré
2185:Kaxixó
2180:Aimoré
2114:Terena
2036:Trumai
2031:Terena
2006:Paresi
2001:Panará
1996:Paiter
1976:Matipu
1966:Kayapo
1961:Karajá
1946:Kaiabi
1941:Ikpeng
1916:Bororo
1901:Apiacá
1896:Aimoré
1878:Karajá
1829:Xukuru
1773:Canela
1750:Tapeba
1740:Kiriri
1722:Pataxó
1658:Karajá
1577:Paiter
1556:Gavião
1535:Aikanã
1512:Wayana
1492:Tiriyó
1457:Kayapo
1452:Karajá
1447:Atikum
1438:(Pará)
1431:Apiacá
1426:Aparai
1421:Anambé
1388:Witoto
1378:Wayana
1358:Tucano
1353:Tiriyó
1348:Ticuna
1318:Pirahã
1298:Matsés
1283:Macuna
1278:Kulina
1273:Korubo
1228:Baniwa
1223:Banawá
1180:Kalina
1175:Aparai
1147:Kulina
1098:Brazil
914:
906:
826:
661:chicha
484:OroMon
475:OroNao
404:Itenes
398:, the
297:
288:Brazil
285:
199:
192:
185:
178:
170:
112:. The
2138:South
2109:Ofayé
2104:Mbayá
2094:Guató
2061:Yudjá
2046:Wauja
1936:Guató
1906:Aweti
1865:Goiás
1732:Ceará
1714:Bahia
1663:Krahô
1620:Pemon
1587:Wari’
1572:Kwaza
1562:Kanoê
1545:Arara
1487:Tembé
1436:Arara
1338:Tembé
1293:Matis
1258:Hupda
1248:Cubeo
1167:Amapá
1034:Wari
912:S2CID
732:Notes
645:wijam
481:OroAt
478:OroEo
387:, or
332:Wariʼ
313:Wariʼ
257:Wariʼ
204:JSTOR
190:books
2140:and
2066:Zoró
1517:Zo'é
1408:Pará
1308:Mura
1288:Mawé
1268:Juma
1238:Bora
1124:Acre
904:ISSN
824:ISSN
637:Tupi
635:, a
402:(or
400:Moré
396:Torá
366:Name
330:The
176:news
1253:Dâw
1096:of
896:doi
816:doi
665:Sex
601:to
444:).
362:).
159:by
2277::
1049:,
994:.
975:^
944:^
924:^
910:.
902:.
892:56
890:.
886:.
856:^
836:^
822:.
812:22
810:.
788:^
766:^
740:^
74:.
1079:e
1072:t
1065:v
1004:.
918:.
898::
830:.
818::
302:)
290:(
244:)
238:(
226:)
220:(
215:)
211:(
201:·
194:·
187:·
180:·
153:.
124:)
120:(
107:.
81:)
77:(
42:.
20:)
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