r .

, SUPYSAUA

SUPYSAUA Is a saylng ln

nheêngatu that means "Truth

and nothing but the Truth".

"EVERY TYPE OF SOCIETY, BELIEF OR INSTITUTION, EVERY WAY OF LIVING IS AN EXPERIENCE ENTIREL Y FULFILLEO AND FORECAST BY A THOUSAND YEARS OF HISTORY; AS SUCH, IT IS IRREPLACEABLE."

CLAUDE L!=VI-STRAUSS

How can you tell a Brazilian lridian?

The Brazilian lndian is a descendent of pre-Columbian civilizations who, preserving the beliefs and customs of his tribas, possessas specific socio­ cultural characteristics that are quite distinct from those of the rest of society. Even when he is not a pure lndian and lives like any other member of the Brazilian population, he retains a kind of loyalty to his ethnic identity.

How many lndians live in Brazil?

ln the whole of Brazil the tribal population may be estimated at 150,000 lndians at the very least. Probably two-thirds of this total are to be found in Amazonia. The only states where there are no lndians at all are Piauí, Rio Grande do Norte, Espírito Santo, Rio de Janeiro and Guanabara. The state of Ceará has only a few left, mostly of mixed blood, and they have almost completely lost their true lndian traits. The. causes of depopulation are many: intertribal warfare: contact with pioneer settlers: lnvasion of lndian lands; consequent disruotion of tribal life and a shortage of food; the ravages of contaglous dlseases caught from the white man who carrles germs and vlruses agalnst which the lndians have no antibodles (e. g. the common cold, measles, consumptlon and venereal diseases); intermingllng wlth other ethnic groups, etc. Exemples of indigenous populations with a steady rate of growth despite some centuries of contact with the neo-Brazlllan peoples are the Terêna ln Mato Grosso and the Kaingang in the south of the country - the latter being among the largest wheat producers in Brazil.

Where dld they come from?

Nowadays anthropologists are pretty well ln agreement that the American lndian Is Paleo-Mongolold, thàt is, orlglnating from the anclent Mongoloid peoples. Modem theories on the peopling of the Americas exclude the concept of autochthonlsm and favor alienism, the most acceptable involvlng migration over the Behring Straits into the extreme Northwest, and a subsequent southerly and easterly advance over the rest of the contlnent. This pene­ tration must have occurred ln successive waves over a long stretch of time. ln Brazilian territory, the oldest slgns of occupatlon as yet dlscovered (Sam­ baqui or kitchen mldden men) date back, accordlng to a carbon 14 test, about _14,000 years.

What do they look líke?

Briefly we may describe the Brazinan lndian as belng of average helght, well built, wlth a healthy complexion and no beard, slanting eyes, a sllghtly flattened nose, and sleek black hair, coarse and thlck. Some groups, such as the Xavantes are taller. Sometimes, mainly on feast days, he will paint himself white, black and red. What he most often uses Is an orange-red dye extracted from the pulp surroundlng the seeds of the annatto tree. This gives hlm a reddish appearance and as he usually wears no clothes, his skin Is gradually tanned a deeper hue by the sun. For quite a time the indigenous populatlon of Amarica was thought to be mede up of "redskins", but the idea of a red race has now been abandoned, slnce they would ali seem to be merely a branch of the vast Mongolold racial group.

What languages do they speak?

There are four great linguistic families: Tupi, Aruak, Karlb and Macro-/ê, not to mention the lesser groups such as Pano and Xlrlaná. These groups cover lnnumerable divergencies, and there are also certain allophylian languages that belong to no group at all, the Trumal for lnstance.

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LINGUISTIC GROUPS

TUPI-GUARANI = Jt = KARIB = ARUAK = OTHERS =

SCALE

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Do the Indiana have any written language?

No. ln several parts of Brazil, however, ideographic characters have been dlscovered but not yet deciphered and their origin Is unknown. Brazllian­ lndlan spoken languages have been studied by institutions such as the "Summer lnstitute of Unguistics", and vocabularies, dlctionaries, grammars and billngual primers have been prepared. lt must not be forgotten that Amer­ lndlan has had conslderable influence on the Portuguesa spoken ln Brazil, not only ln morphology and phonetics, but predominantly ln place names and those of birds, animais, plants and household objects.

What houses do Indiana llve ln?

The traditional lndian dwelllng consista of Just one room, roofed wlth leaves, straw or sapé grass, the thatch being brought down low over a pitched or rounded framework. The slze and shape vary from tribe to trlbe accordlng to social struct.ure and degree of lntegratlon ln the national community. The most common types have a rectangular base (Guarani ln the south; Banlwa, Tukano, etc. ln the extreme northwest of Amazonas), or are circular (Walmlrl ln Roraima). The oval huts of the Xingu lndian groups may be as much as 100 feet long, 75 feet wlde and 40 feet high, and are built eo house 50 or more people, men, women and chlldren living together ln familles. The number of such communal dwelllngs to form a vlllage varies a lot and may ~xtend to four, five, slx, seven or more unlts. The houses are either bullt ln a line (as by the Gua/a/ara ln Maranhão and the Fu/nl-ô ln Pernambuco) or scattered along streams or tracks (as ln the case of the Guarani ln São Paulo, Paraná and Rio Grande do Sul), or else encircJe a large expanse of open ground devoted to games, feasts an~ other ceremonies (as Is the custom of the Mehlnaku, Awetl and Waurá ln the Xlngu area).

How about ,,.

marr1age among

lhe lndíans? The lndian generally prefers to marry within the tribe and the manner of courtship and way of married life depend on the social organization he is used to. Sometimes a demographic imbal­ ance forces the men of one tribe to seek wives among the women of another, as in the case of the Txikão who often kidnapped Waurá girls, at the expense of many an intertribal conflict. Except in rare cases, the marriage can be dis­ solved (divorce) upon the lnitiative of either or both partners, either being pérmitted to remarry. When this happens, the children under age usually remain with the mother. Upon the death of husband or wife, one of the types of secon­ dary marrlage commonly takes place: levirate, the widow marrying the dead man's brother (Tukano, Manduruku, etc.), or in some cases, sororate, ín whích it Is the widower who marries the dead woman's sister (Apinayé). Among Bra­ zilian tribal groups, monogamy is the rule, and in most of them it is considered socially unac­ ceptable for a man to take another woman. Some tribas, however - such as the Makuxl, Urubu, xerent«, Xavante, Kamayurá, Aweti, Mehinaku, Kalapalo, etc. - do allow hím to marry two or more sisters. The reverse sítuation, where one woman weds severa! men, is quite rare, as indeed it is all over the world. The only exemples of polyandry are found among the Tupí-Kawahíb, ín Mato Grosso, and the Xokleng, in Santa Catarina, Again, if the woman bears no children after belng married for some time, it Is common in certain tribas for her husband to take a second wife so as not to deprive the community of the progeny he might not otherwise engender to enlarge it. The first wlfe, however, continues to live with the husband. ln some tribas, it is customary for the man to gain pos­ session of his woman by purchase or ln payment for services rendered to hls future father-ín-law.

The composition of groups of kin is governed by ruias of descent which, among Brazilian lndlans, fall into three classes: (1) patríllnear descent, ln which kinship is recognized on the paternal side, so that, for certain purposes, a man con­ slders as his relativas only those recognized by his· father (Asurini, Futni-ô, Kaiowa, Makuxl, Surul, Tukano, Xavante, Tukuna, Xerente, etc.); (2) matrilinear descent, where; on the cpntrary, kinship is transmitted down the maternal line (BorõroJ; and (3) bilateral descent, according to which a man's relatives are held to be his family connections on both the father and mother's slde (Aweti, Bakairi, Mehfnaku, Nahukuá, Waurá, etc.). These ruias origlnate, ln actual fact, ln the confllctlng ldeas of the dlfferent groups as to which sex should t,e attributed the predomlnant role ln conception. Some tribes even adopt the custom known as "couvade" or "hatchlng", whereby the husband Is treated as a convalescent when hls wife gives birth to a child. lt should be pointed out, however, that · the wife is the objecJ of simillar ritual precautions.

How does division of labor apply to lndian men and women?

ln general, the man is concerned with intertribal warfare (today practically non-existent), the building of houses, clearing the forest, tilling and planting, making baskets and wooden tools, hunting and fishing. The woman makes pot­ tery, does the weaving, prepares the food, tends the crops and gathers the harvest; she also ensures the water supply and carries burdens. As a mother, her many tasks include acting as a kind of walking cradle for her child and suckling ít, often until it is seven years of age.

How does the lndian trace his family?

ln what form of art do lhe lndian art is llmlted to a few restricted flelds: ceramics, feather arrangements, body palntlng and adornment, dancing and music, linked for the most part to the dlvlslon of labor between man and woman. The technlcal perfection and high degree of decorativa skill shown in ceramics from the Marajó, Santarem and Tapajós areas are the dellght of archeologists. Nowadays, however, artlstlc lnterest attaches more particularly to the work of the Banlwa, Pallkur, Karajá, Kediweu and Waurá lndians, from the Xingu reglon. The pottery of each has lts own distinctive features, strongly influenced by zoomorphism in the case of the last three tribes. ln feather design, the Tup/nambas used to be past masters, creating royal "robes" entirely of feathers. At present, the most beautiful examples of feather­ work are to be found among the Urubu-Kaapor lndians, and also among the Borõro and Kayap6 groups ln the southwest of Pará. The use of masks is always essentially ritual. They take the most varied forms, and many different materiais are used ln making them. The straw masks representing birds and other animais worn by the male dancers of the Mehlnaku tribas are really beautiful and skillfully plaited. The Rankokamekra (Canela) dancers siso use enormou_s straw masks covering them entirely from head to ankle. There are masks made of wood, some daubed with annatto and genipap dyes and bearded with straw, whlle others are decorated wlth feathers of different colors glued on wlth resln, as ln the case of the Taplrapé lndlans. Body ornaments are of various types, and include bracelets, headdresses, arm­ lets, leggings, earrings, nose skewers, cockades and labrets. With the excep­ tion of the cockades, whlch are made of straw, palm fiber, cotton and bark

Indíans excel?

(always with feathers attached), these ornaments vary conslderably. The ma­ teriais used may be shells, seeds, monkey or puma teeth, armadillo claws or deer hoofs, feathers, or simply thick flbers stripped from jungle plants. The "tembetás" piercing the lower lip or nasal septum may be made of a single feather, a slip of very light bark, tree resin polished after hardening, or rock crystal. The "batoque", a labret or disk worn ln a perforatlon of the lip or ear, as used by the Jé groups such as Suyá and Kayapó, is made of light, strong wood painted with a design, generally black. Many different pigments are used for body pàinting, most of them derlved from the annatto (red) or genipap (dark blue); black is obtalned by mixing these dyes with ashes, whlle white Is a blend of ocher with resin or with a plastic clay known as "tabatinga". On feast days, the Kayapó women paint dresses on thelr bodies, wlth sleeves and plunging necklines, giving an impression of woven material. Oancing Is siso very largely ritual, though some dances are entirely for enjoy­ ment. The dancers are most often women, but unless "integrated", i. e. absorbed lnto the Brazillan way of life, a woman never dances in the arms of a man. The lndians' music is not merely instrumental, or only for them to dance to. Singing in chorus is often a feature of solemnlties, particularly funeral rites. The most widely used musical instruments are flutes, changlng with each trlbe, "boorners" consisting of a piece of wood of varying shape whirled around at the end of a string, maracás - generally gourds - containing dried seeds or pebbles and decorated with feathers and braided fiber, leg-rattles made of deer hoofs, and percussion instruments like those of the Pakaá-Nova, who stretch a thln skln of latex over a bowl of baked clay.

Game, fish, a few agricultura! products and forest 'fruit fonn the basis of the ln- . dian's diet. The eggs of wild ducks and turtles are highly prized, and so are hon­ ey and also the wine of fermented pi~,e­ apples, palm peaches, com (maize), cas­ sava roots or yams, accordlng to the region. Besides gatherlng and harvesting, the lndian makes use of sophisticated methods of hunting and fishing, tlpping his arrows wilh curara, a vegetable poison which fells the game by paralyzing lhe muscles without tainting the meat, and beating lhe water with timbó vines so as to release a substance that stuns the fish and kills them without making them unfit to eat. Some lndians from the Upper Xin­ gu in Central B r a z i I extract a salt substituta from the dense carpets of floating islands of water lilie: and other plants that coat lhe surface of the lagoons. These they collect and pile up to dry in the sun, afterwards allowlng them to sim­ mer in boiltng water over a slow fire and then straining the concentrate to obtain a brown crystalline compound with a bitter taste which is 87% potash and the rest traces of minerais anel impurities. This compound not only salts but seasons lhe food.

What Is the tribal system of government?

ln spite of the varying cultural traditions and the diversity of the lndians' way of life, lt may be said that every tribe has a temporal chief and a spiritual chie.f. ln the old Guarani organization, for instance, these authorities were represented by the "tuxaua" and by a kind of prlest, the "pajé", a blend of sorcerer and medicine man who lived alone to inspire respect and strengthen the belief in his power of influencing the spirits, curing the sick, foretelling stormy weather and so on. The "pajé" is losing much of his prestige, and even tending to disappear, but it is still hê who retains ln his memory the legends of his people, presides over the ceremony of acceptance into lhe · tribe, performs weddings, intones the opening measures of religious chants, and takes charge of the masks and sacred objects. Among the tribes in contact with clvilization, the figure of the "tuxaua", now more commonly unown as "captain", tends to merge with that of lhe "pajé". He it is that organizes the hunting, fishing and group festivais, and he also plans the strategy to be adopted ln wartime. ln the Borõro communities, the chieftaincy of the triba is hereditary, though it does not pass from father to son but from maternal uncle fo nephew. ln other tribes, the "captaín" may be chosen for his proven qualities, by majority acclaim. There are groups where the captain and the "pajé" are assisted by Councils (of Warriors, Elders, etc.), which the captaln consults on important issues.

What are the lndlan beliefs?

The lndian attribules lhe origin of his group and those of olher men, his technical acquisitions, social organizations and ideological aspirations, to some ancestral or mythological cultural hero. Thus il is their vague "forefathers" who are thouqht to have endowed them with such gifts as the art of farmlng, tire, the use of canoes and paddles, the crafts of potter, weaver, basket-maker, etc. They are not worshipped as divinities, but referred to in legend as heroes of the distant past. The lndians believe that the Universe throngs with the souls of the dead, and with Jungle and wter sprites. The unseen in general is evil, and they need the help of the "pajé" or shaman to control these forces of natura. Among the most remarkable ceremonies are the Kuarup (festival of the dead on the Xingu), lhe Fulni-ô Outicui, and the long, majestic Borôro funeral.

What Is meant by lndlan cuHural areas?

They are clear-cut geographícal regions, the fundamental aspect of which is cultural unity. ln spite of the diversíty of the lndian populations -and their lin­ gulstic groups, a certain degree of cultural assimílatíon has developed through a process of aculturation on the intertribal and extratribal level (i~rnai and externai contact), that Is to say, contacts among themselves and with the sur­ rounding populatlon of civilized Brazil. On these lines, the parts of the country where lndlans live have been divided into eleven larga areas, some of them wíth subdivlsions.

INDIAN CULTURAL AREAS (Prof. Eduardo Galvão)

The Amazonian North li Juru6-Purus Ili Guapo ré IV Tapajós-Madeira V Upper Xlngu VI Toçantlns-Xlngu VII Plndaré-Gurupl VIII Paraguai IX Paraná X Tietê-Uruguai XI The Northeaat

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SCALE ~,,..,..,..

What are the diferent degrees of integration of the lndian in Brazilian society?

Ethnologists usually classify the integration of lndian groups ín the national community in four dífferent degrees or stages: (1) isolated - infrequent accidental contacts with civilization; (2) intermlttent contacts - occasional relatlons with the national communlty; (3) permanent contact - direct last­ lng contact with the national community; and (4) fntegral:ed - lndians incor­ porated into Brazilian society, as workers or producers of goods.

WHAT KIND OF CONFLICT IS THERE BETWEEN WHITE MEN ANO INDIANS IN BRAZIL?

Conflicts between white men and lndians occur lhroughout the history of every American country where nations of predominantly European ascendancy have developed. The conquest of the land has always been a slow, laborious process, at times not unaccompanied by bloodshed, in whlch the lndians, the original owners of the land, have gradually been dominated or exterl'ni­ nated. ln the case of Brazil, it was only a very special set of circumstances that prevented Europeans and lndians from becoming mortal enemies and lrreconcilable elements. Rather did they come together as husband and wife, teacher and pupil, which is not what happened elsewhere. Strictly speaking, no racial question can be said to subsist between the "whites" (a term with cultural rather than racial connotation in Brazil) and the surviving lndians. Antagonism arises when the two cultural frontiers meet, and ali the diversity of tendencies and interests of white men and lndians is thrown into strong relief, inevitably to the disadvantage of the technologically lower culture. lt is to correct this imbalance unfavorable to the lndian that the Protection Service was originally conceived.

WHAT IS MEANT BY "PACIFICATION"? Pacification is a word improperly used to designate an operation of approach, attraction or fraternization, by which a FUNAI team, specially trained for the purpose and headed by a man with years of experience in the backlands, intervenes to forestall or relieve clashés between whites and lndians ln the isolated stage, encouraging the latter to live ln peace and harmony with the national community. lt is a true diplomatic mission, long-range and corre­ spondingly expensive, in which months or even years may pass before any real success is achieved, often at the cost of heavy losses among the expeditionaries, for they always follow Rondon's well-known guiding principie: "Die, if need be, but never kill."

How is an approach made?

ln his expeditlons lnto the interior at the head of the Commission on Strategic Telegraph Lines from Mato Grosso to Amazonas, Rondon developed the classic techniques of approach that were !ater to be standard practice for simlliar undertakings. The flrst step is to recruit a team of workers from among the local population and place them under the leadership of "serta­ nistas", men who are used to operating in the "sertão" or backlands and dealing with the lndians. Use is made of acculturated lndians belonging to the sarne linguistic group to serve as guides and interpreters. When formed, the team moves to a carefully chosen location within the bounds of the tribal territory, but near ways of communication such as rivers or roads to ensure retreat and supply lines. As soon as a temporary shelter for the Approach Post has been set up, a large clearing is made in which to build a well-protected house, preferably sheathed in corrugated iron and fenced around with barbed wire to ward off attacks and shield the team from the hail of arrows to which they are likely to be exposed. At the sarne time they till a stretch of land to grow food on for the group and to arouse the interest of the lndians. While this preparatory work is going on, the use of firearms is avoided, even when hunting, so as not to intimidate or antagonize the lndians. Durlng the first few days aftêr the Post has been organized, the man in charge .of the approach, or his immediate assistants, explore the surrounding jungle accompanied by interpreters. Along the tralls and at the watering­ places most used by the lndians, they put up small huts called "taplrls" where they leave knives, machetes, billhooks, scissors, glass beads and other gifts. When the lndians discover the Post, they begin to watch the approach team cçnstantly, keeping well out of sight, but attacking any careless worker who gets separated from his companions. This period of intense surveillance is followed by a phase marked by open hostility on the part of the lndians who, in successive attacks, do their best to get ríd of the invaders. This is an important phase because lt affords an opportunity of showing the friendly intentions of the expeditionaries and their firm resolution not to engage hostilities. lt is, however, necessary to be firm as well as affable, and let the lndlans know that the teamsmen have weapons and know how to use them (ln hunting, for instance), are well defended, and do not attack because they have no desire to do so. As a rule, after the first fruitless attempts to scare off the newcomers, they move their village farther back and return periodically to assault the Post at dawn. lt takes months of efforts for them to realize that these white men are quite different from those others, their enemies, who made war on them. Only then do some bolder lndians venture surreptitlously into the clearing made to attract them. They draw nearer and nearer and no longer destroy the huts to make the acceptance of presents look like plunder, but begin to leave gifts of their own ln exchange. The expeditionaries also grow more daring and when they sense the presence of the lndians, they come out of cover and talk to them with the help of the lnterpreters, urging them to make frlends. "Flirting" is the name given to this phase of approach in which the lndians start to accept presents and even ask for more, leaving rough models of machetes or scissors to show Just what they want. Any abuse of trust is extremely dangerous at this stage. A misunderstood gesture may trigger an outbreak of renewed hostllities, wipe out the efforts already made and even make it necessary for a time to abandon the enterprise.

How do the lndíans ínterpret the approach?

ln most cases the lndians think it is they who have tamed the white man. Many of the tribas approached were, in fact, an­ xlous to come to terms with the whites, but they did not know how to set about it, and whenever they tried, they were re­ ceived with bullets. lt was often their own way of approach that led to misunderstandings. lt was customary for the Umutina, for instance, when meeting a group of strangers on the Upper Sepotuba, to show their friendly intentions by staging as realistic an attack as possible, even drawing their bows and feigning to let go their arrows, only catching them back at the last moment. Naturally a group that does not share thls strange form of politeness, is not likely to realize that so sud­ den and well-simulated an assault is by way of being a friend­ ly greeting. When, however, it is accepted without retaliation, they consider they have pacifie'd and tamed the white 'l'ª"·

WHAT KIND OF DIFFICULTIES LIE IN WAIT FOR THE SERTANISTA?

To attract the elusive lndians, lhe approach team has to overcome all sorts of obstacles, distance to start with and the size of the territory they occupy. Then there is the diffjculty of how to use none but persuasiva methods when meeting with the men of a warrior triba like the Kayapó, armed with lhe .44 rifles they have managed to wrest from their anemies ln the course of attacks suffered ai lhe hands of lhe white man. The sertanista also comes up against the hostility of the nearby "civilized" population, often bitterly opposed to the lndians and unable to understand why lhe Government tries so hard to defend them. AII these problems are aggravated by the greed of certain local inhabitants who, though considering themselves civilized, covet the land of the lndians and would be only too glad to see them decimated.

WHAT ARE THE BASIC PRINCIPLES OF THE INDIAN POLICY

ENDORS.ED BY THE BRAZILIAN GOVERNMENT?

Brazil's lndian policy, inspired by the precepts laid down by

Cândido Mariano da Silva Rondon, is based on the following principies: (1) respect for the person of

the lndian and for tribal institutions and communlties; (2) guarantee of permanent ownership of the lands

they live on and exclusive use if the natural resources and all the útillties to be

found there; (3) preservation of the lndian's cultural and biological equilibrium, in their

contact with the national society; (4) protection of the lndlan against spontaneous aculturation, so that

his socioeconomic evolution can go ahead without sharp changes. To grasp

· the importance of these principies and the pioneering spirit ln which they were framed

in that far-off Brazil of 1910, it must be considered that in 1956 at Geneva

the 39th lnternational Labor Conference approved, as a Recommendation to guide the nativa policies of

all the countries that have native populations, a document based to a major extent on

Brazillan legislation, in which these sarne principies are lald down as the basic

norms which should rule in · all relations with the lndians.

WHAT IS THE LEGAL SITUATION OF THE BRAZILIAN INDIAN?

The unintegrated lndian is considered by the Brazilian Civil Code to be relatively incompetent, and unable to perform certain acts of civil life without íegal assistance. He is there­ fore a ward of the State, the responsible guardian being the National lndian Foundation (Fundação Nacional do índio - FUNAI). However, once he is incorporated in Brazilian so­ ciety, he enjoys the sarne privileges and is bound to the sarne duties as any other citizen, and is subject to the normal rulé of law. At the various intermediate levels of culture, the rights and obligations of Brazilian lndians are defined in the tndian Statute (Estatuto do lndio}.

What lndían Post? ;

rs an

..•

The basic unit of the FUNAI administrativa frame­ work is the lndian Post. 1t is, therefore, the lndian Post that actually carries out the government lndian policy. FUNAI now has a hundred and forty-two Posts scat­ tered all over Brazil. ln each case responslbllity for the unit devolves on the Head of lhe Post, whose foremost task has always been to keep the tribal community and lhe surroundlng organlzed popu­ lation on good terms with one another. The prep­ aration of new men for work of a hlgher order at lhe lndian Post levei has always been a matter of concern for FUNAI, and wlth this end in view, three Courses in lndianism (administered by expe­ rienced Anthropologists, Sanitarians, Agronomlsts, Veterinarians, etc.) have already been glven to young people with the lndian cause at heart, selected from all ovar lhe counfry. The new Heads of Posts, thus thoroughly trained, have proved on completing lhe course to be able to do their work skillfully and scrupulously without being hampered in any way by lhe interests of the regional sociefy. The main objective of this reorientation is to introduce a scientiflc process of change designed to integrate the tribal communities ln the na­ tional community. These promotors of community development, specially tralned for the purpose, will bring education and medical care into lhe villages, guide the lndians in modern farming techniques of crop and stock raising, and encourage them .to adopt healthier habits of eating and hygiene.

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NATIONAL PARK$ ANO INDIAN POSTS

What national and foreign organizations

keep in touch with Funai?

FUNAI recalves considerable cooperation from the following government agencies: the Air Ministry, which runs an airmail service: the Correio Aéreo Nacional; the Navy, whose hospital launches sail up and down the Amazon and its tributaries; the Army, mainly through its frontier units; the Ministry of Health, which has a flying doctor service known as SUSA, and also sponsors a Special Public Health Foundation. Apart from these agoocies, the following national institutions stay in contact with FUNAI: the Goeldi Museum, the National Museum, the Museu Paulista, Universities, and Religious Missions of various denominations. Foreign institutions include: Unesco, the lnter-American lndian lnstitute, the lnternational Labor Organization (ILO), tha Summar Linguistic lnstitute, the Smithsonian lnstitute, the Peace Corps, Raligious Missions of various danomlnations, and a number of Scientific and Cultural lnstitutions.

HOW CAN THE INDIAN DEFENSE POLICY BE MADE TO SUIT THE INTERESTS OF NATIONAL DEVELOPMENT?

The technique of approach described above is the best way Brazilians have found of smoothing the advance of the white man's cultura inland, a process that cannot be arrested, for it is the march of the Nation to come into its own. Therefore FUNAI, when tracing its tines of action, has had to bear ln mind: on the one hand, the imperativa of national integration and the ambitions of the Brazílian community, anxious to expand and indeed alrea_dy expanding, sweeping aside arry obstacle on tha road to development; on the other liand, the just demands of the lndians, who cannot be violently changed, but must have their habits, religious beliefs and way of life preserved for so long as they need them if they are to surviva. FUNAI is the intermediary, tha link betwean two culturas, white and lndian, with constantly conflicting lnterests. FUNAl's new approach to the lndian question stresses the need of speeding up the execution of the plans for developing lndian communities,

so that the lndian may cease to be what was thought to be an obstacle, but rather become an actíve tactor ln the devefopment of the country, able, more readily than any stranger to his habitat, to meet the challenge of conternporary life. To approach the lndian is not, therefore, enough. What is important is to help him, educate him, give him tools and teach him skills, abandoning once and for all the idea that he is an ill-found creature, afflicted with undesirable 'bioloqical, mental and cultural traits that must be extirpated. Rather should we Brazilians accept the lndians as peoples that, though different, yet stand bafore us by a quirk of History, and must pursue their destiny alongside our own until together we can set foot on the sarne trail, avoiding by this coexiste~ce the possibllity of athnic kysts takmg shape in direct aversion to the cultural tradition of our country.

What is done for of the Indíans?

beíng the health

The problem of health for the I ndian, as serious as for the Brazilian population as a whole, is complicated by particular aspects that make the situation more drastic. Such are the poor genetic resistance he has, to oppose to the diseases peculiar to the peoples of western cul­ ture, above ali, epidemies; the Jack of suitable cultural habits; the very compulsions of a situation of interethnic friction; and the difficulty of access to many of his vil­ lages. This being so, FUNAI aims to attend the lndians in those villages, and to this end, ten flying squads have been organized, run by a General Assistance Department and made up of doctors, sanitarians, dentists and male nurses. lt is their business to take preventive action on behalf of the healthy and promete recovery of the sick in the case of integrated groups in permanent or inter­ mittent contact with civilization, and further to provide specialized medical assistance. ln their traveis over the vast Brazilian hinterland, the Health Flying Squads use whatever transportation may be available: planes, motor launches, rowboats, jeeps, pickups, horses and mules, etc.

WILL THE BUILDING OF THE TRANSAMAZONIAN HIGHWAY AFFECT THE INDIAN WAY OF LIFE IN THE REGION?

Long bafore work was started on the Transamazonian Highway and the first teams o~ surveyors arrived upon the scene, FUNAI took the precaution of sending in "pene­ tration fronts", composed of sertanistas, male nurses, interpreters, social workers, etc., with the mission to contact the lndian groups living near the right-of-way of the futura artery, so as to absorb in advance the inter­ ethnic shock wave liable to develop from an unexpected encounter. For this purpose, a detailed project for helping and educating the lndian was carefully worked out with the aid of social scientists from the Goeldi Museum and sanitarians from the Ministry of Health. As scon as the approach has been made, plans for the development of the lndian communities ín that swathe of the Amazonian North will be put into operation, within the framework of the complex National lntegration proçram recently created by the Federal government.

WHAT ROLE HAVE THE INDIANS PLAYED IN THE HISTORY OF BRAZIL?

The lndians were the first workers enrolled by the discoverers to colonize the new land. Portugal, poor in manpower and resources for a job of thls scope, could not shoulder it alone. The lndians were in the main the builders of the first urban clusters: São Paulo de Piratininga, Rio de Janeiro and Niterói. lt was the lndians who defended the captaincies, into which Brazil was divided, from the incursions of pirates and corsairs. Without the lndians, it would have been impossible to fell the brazilwood trees and ship the logs to Portugal, plant the first cuttings of sugarcane, pan or mine for gold. The lndian was guide, boatman, warrior, hunter and fisher on the pioneer expeditions up country that pushed the borders of the colony well beyond the Tordesillas line drawn by Pope Alexander VI. lt was the lndians who helped frustrate the ambitions of the French, ward off the English incursions, drive out the Dutch invaders, and after lndependence, in the days of the Second Empire, they contributed to the victory of Brazil and her allies in the Paraguayan War. lt may be said that our natíonality was conceived in the lndian womb, which gave birth to one of the richest experiences of miscege­ nation the world has ever known.

HAVE ANY INDIANS BEEN CONSIDERED NATIONAL HEROES?

Many, among whom might be mentioned: Tibiriça, conqueror of Espírito Santo and one of the founders of São Paulo; Coaquira and Grão Palmeira, heroes of the Tamoio Confederation; Mendicapuba, who fought bravely against the French in Maranhão; Tabira, the right-hand man of Jerônimo de Albuquerque, whose life he saved; Araribóia, who overthrew the French in Rio de Janeiro; Aimberê and Cunhambebe, the valiant opponent of lndian slavery; Jaguari and Poti, heroes of the Dutch War; and finally, in this century, Rondon, that world-famous figure, with Terêna and Borôro blood in his veins, a genuine hero of whom Brazilians are juslly proud.

lndian influence has had a far-reaching effect on Brazilian social institutions and material culture, even invading the province of Law. A certain lenlency in punishment for theft, for instance, may possibly reflect a degree of understanding on the part of the white man for the near incapacity of lhe lndian to appreciate the notion of this misdemeanor since, in lndian life and economy, everything is shared in common. lnnumerable aspects of lndian cultura have been incorporated in the Brazilian way of life: the use of lhe hammock to sleep in, as a cradle or as a means of transportation; the "jirau", a high, wooden bed like an upper bunk; thatching with sapé grass, timbó vines or leaves of lhe coconut palm: the mania for cleanliness that urges the lndian to bathe more than ten times a day; the habit of squatting on his haunches to rest; nomadic slash-and-burn farming ("coivara") cooking

What has lhe

Indían ;

g1ven Brazil?

based on cassava (rnaruocj, corn (maize), Brazil nuts, heart of palm (palm cabbage), yams, "midibi", cashew nuts, and turtles; dishes such as green corn cakes (pamonha), homony (canjica); manioc pancakes (beiju), and fish or seafood cooked in palm oil (moqueca); guaranâ, as a seasoning or a soft drink; kitchen utensils such as corn pestles, shallow earthenware bowls, fiber sieves, gourds, water dippers, round wicker baskets and fans; textile fibers from palms, vines and rushes (e.g. tucum, embira and junco); hunting and fishing gear, such as the sling-bow, the bird-trap, the pitfall or snare for game, the long-handled net for shrimp and small fish, the fish pound and various types of circular casting nets; the use of medicinal plants: a belief ln super­ natural beings in semihuman or animal form, like the bicho-papão, the caapora, lhe saci-pererê, the boitata and the iara, most of them malignant, which it is as well to propitiate. Finally, tobacco and rubber, used all over the world, are probably of Brazilian origin.

Where can I fínd more about lhe Indíans of Brazíl?

AII that has been said up to now is of general interest and designed to attract a wide range of readers, so as to satisfy the urge of curiosity we must ali feel about the forest-dwellers, so essentially similar to their more civilized brothers, yet widely differing in cultura and way of life. Many, however, will no doubt be eager to broaden their understanding of this world apart, and for this purpose a list of bibliographical ·references, as up-to-date as possible, has been added. For further convenience the original titles have been translated where necessary, and the list is followed by a transcription of the names of the more important magazines or institYtions cited. lt Is hoped that this brief bibliography will serve as a guide for the studlous or whoever may wish to leam more about the lndians of Brazil.

ALBISETTI, César & VENTURELLI • .lngelo - "Enclclopédla Borõro" (Borõro Enc,elopedla) Museu Regional Dom Bosco - Campo Grande, 1962.

ARNAUD, Expedito "Breve noticie sobre os indlos Asurlnl e Parakanan, Rio Tocantins, Paré (A ahor1 •ceount of lhe Asurlnl and Parabnan lndlan• of lhe Rlver Tocanlln•, Par6) - Boletim do Museu Paraense Emllio Goeldl, Antropo­ logia (Antropology) N.º 11 - Belém, 1961.

"Ensaios de Etnologia Brasileira" (eu.,. on Bnu:il· lan Elhnology) ·- Brasillana, vol. 101, Cla. Editora Nacional - São Paulo, 1937. "Bibliografia Critica da Etnologia Brasileira" (A Crlt· leal BlbllogrepllJ of Brulllan Elhnology), vol. 1 - Comissão do IV Centenérlo da Cidade da São Paulo (Uo P•ulo CIIJ Four1fl Centennlal Commlsslon). ,.Ser­ viços de Comunicações Culturais - Slio Paulo, 1954. "Blbllografla Critica da Etnologia Brasileira" (Idem), Vol. li - Volkartcundkllcha Abhandlungen, Band IV - Hannover, 196ll. "O estudo etnológico do lndlo no Brasil" (The elhno­ loglcal •lvdJ of lhe lndl811 ln Brm.il) - Revista do Museu Paulista, n.s., 9 - São Paulo, 1970. ''Tapirapé" - Tribo Tupi no Brasil Central" (Tapl. rapé - a Tupi Trlbe of Centnl Bnu:11) - Brasiliana, Série Grande Formato (l•rge fonnat), Vol. 17 - São Paulo, 1970.

"O lndio Kayapó em seu acampamento" (The KQap6 lndlan on hi. camplng gl'Ound•) - Boletim do Museu Paraense Emfllo Goeldl, n.s., 13-Belém, 1961. "A casa-dos-homens Gorotlra" (The Gorotlre llen'e­ Hou •• ) - Revista do Museu Paulista, n.s., Vol. VI -São Paulo, 1952.

BALDUS, Herbert

BANNER, Horaca

BECHER, Hans "Tribos existentes entre o Rio Catrlmanl e o Rio Negro" (Exl•llng trtb.. betwaen lha Catrlman.l · and Negro "'""' - Revista da Antropologia, Vol. 4, N.º 2 - São Paulo, 1956. "A lmportAncla da banana entre os lndlos Surara a Pakidéia" (lmportance of lha ban.an• among tha Su­ ,.,.. and P•lddéla Indiana) - Idem, Idem, Vol. 5, N.º 2 - São Paulo, 1956. "Algumas notas sÓbre a rellgllio e a mitologia dos SiJrara" (Note• on lha rellglon and mytllology of lhe Surara Indiana) - Revista do Museu Paulisfa, n.s., Vai. Xi - São Paulo, 1959.

BOAS, Franz "Prlmlrh,e Art" - Dever Publicatlons, lnc. - New York, 1955.

"O Processo de Assimilação dos Terêna (The Ae­ elmllatlon Proc-ass of lha Terlna lndl-) - Museu Nacional, Série ll•ros 1 - Rio de Janeiro, 1960. "O lndio e o mundo dos brancos: a aituaçlio dos Tukuna do Alto Solimões" (Tha lndlan and lha White MM'a World: Sltu•tlon of lhe Tulall'I• lndl­ of lha Uppar So11m6es) - Difusão Européia do Livro - Sito Paulo, 1964. "Ur~anlzação a tribalismo: a Integração dos lndlos Terêna numa sociedade de classes" (Urbanlz•t'°!' •nd Trlball•m: 'lntegration of lha Terlna l.ndl•n• ln • CIU9 Society) - Zahar Editores - Rlo da Janeiro, 1968.

"O Selvagem" (The S.waga) - Brasiliana, v; Vol. Ili, s.• ad. - Slio Paulo.

CARDOSO DE OLIVEIRA. Roberto

COUTO MAGALHÃES, Gen.

CROCKER, William H. FRIKEL, Proh!.slo "lhe Canela MeHlanlc Movemenl: an lntroductlon~ - Atas do Simpósio sobre a Biota Amazônica (Pro­ ceedings oi lha Symposlum on lhe Biota oi lhe Amazon), Vol. 2, Antropologia - Conselho Nacional de Pesquisas (Natlonal Resaarch Councll) - Rio de Janeiro, 1967. l

1

CRULS, Gaston "A Amazônia que eu vi, Óbidos - Tumucumaque" (The Amazonla that 1 •-. 6bldoa - Tumucumaqua) - Brasiliana, CXIII -São Paulo, 1838.

DA MAtTA. Roberto Auguslo "O Mito e a autoridade doméstica: uma tentatlva de antilisa de um mito Tlmblra em suas relações com a estrutura social" (lhe Myth and Aulhortty ln lhe Home: an altempl at anar,sls of e Tlmblra myth ln li• rala­ tlonllhlp to lhe social structure), ln Revista do Insti­ tuto de Ciências Sociais, Vol. 14, N.0 1 - Rio de Jenelro, 1967. "La Paneme, un essal d'analyse atructurale" (The Panema, an attempt at structural analyals), ln L'Hom­ me, Paris, 1967. "Mito e Antimito entre os Timblra" (MJth and Antl­ Myth among lhe Timblra Indiana), ln "Mito e Lingua­ gem Social" (Myth anel' Social Language) - Tempo Brasileiro - Rio de Janeiro, 1970.

GALVÃO, Eduardo Enéas Gustavo

DIEGUES JR., Manuel "Etnias e Culturas do Brasil" (The Elhnlc Groups and Culturas oi Brull) - Editora Letras e Artes - Rio de Janeiro, 1963.

DINIZ, Edaon Soares "Os Kayapó-Gorotire: aspectos socioculturais do mo­ mento atual" (lhe Kayapó-Gorollre Indiana: presenl­ day aoclocullural aapecta) - Boletim do Museu Pa­ raense Emllio Goeidl, n.s., Antropologia 18 - Insti­ tuto Nacional de Pesquisas da Amazônia (Natlonal Amazonian Resaarch lnstllute) - Belém, 1962. "Convivia interétnlco e aglutinação lntergrupal" (ln­ terelhnlcal lntlmacy and lnlergroup agglutlnallon) - Revlsla do Museu Paulista, n.s., XIV - São Paulo, 1963.

HENRY, Jules

GALVÃO, Eduardo Eneas & SIMÕES, Mtirio F.

HOHENTHAL Jr., W. D. DREYFUS, Simone "Les Kayapó du Nord, Etal de Para, Brésll: conlrlbu­

tlon à l'étude des lndlens Gé" (TIi• Nor1hem Ka,apó Indiana oi the atate oi Parti, Brazll: a conlrlbutlon to lhe sludJ oi lhe Gé Indiana) - Moulon et Cie. Paris, 1963. HOOPER, Janlce (Edil.)

FENELON, Helolaa "A Arte e o Artista na sociedade KaraJA" (Arl and lhe Artlst ln KaraJ6 aoclety) - MS competltion theais. HUXLEY, Francis

FERNANDES, Florestan "Organização Social doa TuplnambA" (So«llal o,. ganwilfon oi lhe Tupln•mb6 Indiana) - Difusão Eu­ ropéia do livro - São Paulo, 1963. LAND, Ney

FERREIRA REIS, Artur César "AI!; origens históricas dos Parlntlntlns" (Hlstortcal ortgln oi lhe P•rlntlntln Indiana) - IX Congresso Brasileiro de Geografia (Nlnlh Brazlllan Geography Congrau), 1940 - Anais V - Rio de Janeiro, 1945.

LARAiA, Roque de Barros

FREYRE, Gilberto "Casa Grande e Senzala" - José Olymplo Editora - Rio de Janeiro, 1930 - English ed. "Tbe M••t•r and lhe Sleves", translated by Samuel Putnam -Alfred A. Knopf - New York, 19"6.

"Kumani - costumes e preconceitos dos lndlos Ka­ chuyana a respeito do curare" (Kumanl - cuatoms and preJudlces oi lhe Kacbu,ana Indiana wilh ragard to curara), Revista do Museu Paulista, n.s., Vol. VIII - SIio Paulo, 1953. "Oa Tlrlyó" (Tha Tlrlyó Indiana) - Boletim do Museu Paraense Emlllo Goeldl, n. a., Antropologia 9 - Belém, 1960. "Fases culturais de aculturação intertrlbai no Tumu­ cumaque (Cultural alagas oi lntertribal aculluratlon among lhe Tunwcumaque Indiana) - Idem, Idem, N.º 12 - Belém, 1961. "Mori - a lesta do rapé" (Morl - lha snull fes­ tival) - Idem, Idem, N.º 12 - Belém, 1961.

"Cultura e sistema de parentesco das tribos do alto Rio Xlngu" (Cultura and klnshlp sy.tem oi lhe trlbH on lhe upper Xlngu river) - Boletim do Museu Na­ cional, n .s., Antropologia XIV- Rio de Janeiro, 1953. "Aculturação lndlgena no Rio Negro" (lndigenoua aculturatlon on the Rio Negro) - Boletim do Museu Paraanse Emlllo Goeldl, n.,., Antropologia 7 - Belém, 1959. "Areas culturais indlgenas do Brasil: 1900-1959" (lndlgenous cultural arHa oi Brazll: 1900·1959), Idem, Idem, 8 - Belém, 1960. "Encontro de sociedades tribal e nacional no Rio Ne­ gro, Amazonas" (Meellng oi tribal and nallonal so­ cietles on lhe Rio Negro, Amazonas) - Proceedlngs oi the lnternatlonal Congreaa oi Americanista, 1964, XXXV (3) - Mexlco, D.F., 1962. "O cavalo na América indlgena" (The horsa ln ln• dlan Amarica) - Revista do Museu Paulista, n. s .. XIV - São Paulo, 1963.

"Noticias sobre os Indica Tzlkão, Alto Xlngu" (Notas on lhe Tzlklo Indiana oi lhe Upper Xlngu) - Bole­ tim do Museu Paraense Emlilo Goeldl, n.s., Antro­ pologia 24 - Belém.

"Jungle People: a Kalngang Triba oi lhe Hlghlands oi BrazH" - Caravelle Editlon Vintage Book - New York, 1964.

"As tribos indlgenas do médio e baixo São Francisco" (The lndlgenous tribas oi the lower and mlddle Slo Francisco rlver) - Revista do Museu Paulista, n. s., XII, 31-71 - São Paulo, 1960.

"Indiana oi Brazll ln lhe Twentlelh Centurr" - I.C.R. Studles 2 - instltute for Cross-Cultural Research - Wushington, D.e., 1967.

"Selvagens Amáveis" - Brasiliana, Voi. 341 - Cla. Editora Nacional - São Paulo, 1963 - Engllsh ed.: "Allable Savages" - Harp-Davls - London, 1963.

"0 estudo atual do lndlgena brasileiro" (PreHnt-day 11udy oi lhe Brazlllan lndlan) - Revista do Ensino, N.0 106, 2.8 ed. - Porto Alegre, 1968.

"Arranjos PollAndrlcos na Sociedade Surul" (Poly­ •ndroua Rel1llonlhlps ln Surul Society) - Revista do Museu Paulista, n.s., XIV - São Paulo, 1963. "A Fricção lnterétnlca no médio Tocantins" (lntar­ ethnlc Fr\ctlon ln lhe mldclle Tocantins erea), ln Ame­ rica Latina, Vol. 8, N.~ 2 - Rio de Janeiro, 1965. "O Sol e a Lua na Mltotogla Xlnguana" (The Sun end lhe Moon ln Xlngu MJtholollJ) - Revista do Mu­ seu Paulista, n.s., XVIII - Slo Pa,ulo, 1967.

LARAIA, Roque da Barros, & DA MATTA, Roberto Augusto

LEVI-STRAUSS, Claude

LOUREIRO FERNANDES, José

LIMA, Pedro Estêvam

LUKESCH, Anton

MAGALHÃES RUBINGER, Marcos

MALCHER, Josê Maria da Gama

MARCHANT, Alaxandar

MATTOSO CÃMARA, Jr., J.

MAYBURY LEWIS, David

MEGGERS, Batty J.

"lndlos a castanheiros": a empresa extrativa e os lndloa do médio Tocantins" (Indiana and nut tree1: extractlve lndu1try 1nd lhe lndlan, or lhe Mlddle Too- 1ntlna) - Difusão Européia do Livro - São Paulo, 1967.

MELATTI, JOllo César "1ndlos a criadoras: a situação dos Krahõ na érea pastoril do Tocantins" (Indiana and cettlemen: •11- uallon oi Ilia Krahõ ln lhe gra.zlng area oi lhe l~o­ antlna) - Monografias do Instituto da Ciências So­ ciais da UFRJ, Vol. 3 - Rio da Janeiro, 1967. "O Mito a o Xamã" ~The Myth and lhe Shaman) - Revista do Museu Paulista, n.s., XIV - São Paulo, 1963. "O Sistema Social Krahõ" (Th• KrshO Soclal Syatem) - MS doctorata thesla - São Paulo, 1970. "lndios do Brasil" (Bra.zlllan Indiana) - Editora de Brasllla, 1970.

"O lndlgana Brasllelro a a Revolução Francesa" (The Bra.zfllan lndlan and tlle French Revolullon) - Editora

· José Olymplo - Rio de Janeiro, 1937.

"La décoloratlon artlflclella das plumes sur les ol­ seaux vlvants" (The artlllclal decolorsllon ot plumage on llve blrd1) - Joumal de la Soclété des Amérl­ canlstaa, n.s., Vol. XX - Paris, 1928.

"Relatório sobre a sltuaçllo atual dos lndloa Kayapó" (Raport on tlle preaent altuatlon or lhe Kayapó 1n­ dlan1) - Revlst~ de Antropologia Vil, 1959.

"Mundurucu Rellglon" - Unlvaralty oi Calltomla Publlcatlona ln Amerlcan Archaelogy and Ethnology, Vol. 49, N.º 1 - Berkeley and Los Angeles, 1958. "Headhunter•, Herltage: Saciai end ~conomlc Chang• among lhe Mundurucu Indiana" - Berkeley and Los Angeles, 1960.

"The Trumel Indiana" - Monographe oi lha Amarl­ can Ethnologlcal Society, Vol. 24 - New York, 1955.

"lndloa a lndlgenlsmo: histórico a legislação" (ln• diana and lndl•nlam: an hlstorlcal 1nd leglalatlve aurvey) - Revista de Informação Legislativa - Bra­ allla, 1967.

"Os lndlos Parlntlnlln" (The P1rlntlntln Indiana) - Joumal de la Soclété des Amérlcanletas. XV, - Paris, 1925. · "As Triboa do Alto Madeira" (The trlbea or lhe Upper Madeira) - Idem, Idem, XVIII - Paris, 1925. "lnTormaçõea e observações Inéditas" (Hltherto un­ publlahed lnformatlon ·and obaervatlona) - Museu Nacional - Rio de Janeiro. "Idiomas lndfgenas do Brasil" (languagea lncUge.nou, lo Brszll) - Revlata dei ln'elltuto de Etnologia - TucumAn, 1929. "The Apln•J6" - Anthropologlcal ·Serias. N.º 8 - Cathollc Unlveralty oi Amorice - Washington, 1939. "The Sarante" - Publlcatlons oi lhe Frederlck Webb Hodge Annlveraary Publlcallon Fund, IV - South· west Mueeum - Los Angeles, 1942. ''The E •• t,m Tomblre" - Unlverelty oi Callfomla Publlcatlons ln Amarlcan Archaeology and Ethnology, Vol. 41 - Los Angeles, 1946. "The Tukuna" - Idem, Idem, Vol. 45 - Los Ange­ les, 1952.

·'Elhnographlc Blbllogr1phy of Soulh Amarica" - Human Relatlons Area FIias - New Haven, 1963.

"Os selvagens americanos perante o Direito" (The Amerlcan Hvegea ln lhe .,.. of lhe Law) - Brasi­ liana, Vol. 254 - Cla. Editora Nacional - SIio Paulo, 1946.

"Contribullon à l'Etude de l'Organlaatlon aoclale des Indiana Borõro" (Contrlbutlon to lha Study or Socl•I Org•nlz•tlon emong lhe Bororo Indiana) - Journal de la Soclété des Amérlcanlstes, n.e., T. XXVIII - Paris, 1936. "La vle famlllala ai aoclale das lndlena Namblkwara" (Famlly and •oclat llfe of lhe Narnblkwar1 lndlan1) -, Idem, Idem, T. xxxvrr - Paris. 1948. • "Tristes Trópicos" (Poor Troplca) - Editora Anhembl Ltda. - São Paulo, 1957 .. "Mythologlques: le Cru ai la Cult" (Mythologlca: R- and Bolfed) - Plon - Parle, 1964. "Mythologlques: du Miei aux Cendres" (Mylhologlc1: Honay end Aahe1) - Plon - Pa·r1e, 1966.

"Os Calnganguea de Palmas" (The Kalnganga of PalmH) - Arquivos do Museu Paraanse (A•chlve, ot lhe Pará Muaeum), Vol. 1 - Curitiba, 1941.

"Os lndlos Wauré - Observações gerais. A cerãmt­ ca. " (The Weuri Indiana - · Genar11 obsarvatlons. Ceremlca.J Boletim do Museu Nacional, n.s., N.º 9, Antropologia - Rio de Janeiro, 1950.

·'Mythus und Leben der Kayapó" (Mythlcal Beckground and Way or Llfe oi lhe K•yap6) - Ata Llngulstlca et Etnologia - Vlanna, 1968.

"O desaparecimento das tribos em Minas Gerais e a sobrevivência doa lndlos Mexakall" ~DIHppearence ot lhe tribas ln Mina, Ger1I• and aurvlval of lhe Mexakall Indiana) - Revista do Mueeu Paulista, n .s., XIV - São Paulo, 1983.

"Tribos da Area Amazõnlca" (Trlbea of lhe Ama.zon ArH) - SPVEA, Setor de Coordenação a Dlvulgaçlo - Belém, 1955. "lndlos: Grau de Integração na comunidade nacional; grupo llngufstlco; locallzaçlo" (Indiana: Extant of ln­ tegratlon ln lha natlon1I communlty; llngulatlc group; locatlon) - N.s., Publicação N.º 1, Conselho Na­ cional de Proteção aos lndlos, Ministério da Agri­ cultura - Rio de Janeiro, 1964.

"Do Escambo à escravidão: ae relações econõmlcas de portugueses e lndlos na colonização do Brasil; 1500-1580" (From Bar1er to Slavery: lhe economia relstlonahlp between the Portugueae and lhe lndl•na ln lhe colonlutlon of Brszlf: 1500-15t0 - Braslllana, Vol. 225 - Cla. Editora Nacional - SIio Paulo, 1943.

"Introdução às tlnguaa lndlgenas brasileiras", com um suplemento' sobre "A técnica da pesquisa", por Sarah Gudschlneky (lntroductlon to lhe Bra.zlllan ln­ dl•n languagea, wllh • aupplement on "Reaearch technlque", by Sareh Gudachln1lcy) - Museu Na­ clonal, Série Livros li - Rio de Janeiro, 1965.

"Alcué - Shavante Society" - Clarendon Pren Oxford.

"Prehl•torlc N- World Cultural Devalopment" Smlthsonlan lnetltute - Washington, 1970.

MELLO FRANCO, Afonso Arlnoe de

METRAUX, Alfred

MOREIRA NETO, Carlos de AraOJo

MURPHY, Robert F.

MURPHY, Rober1 F., & QUAIN, Buli

NAUD, Leda Maria Cerdoso

N IMUENDAJU, Cur1

O'LEARY, Timothy

OTAVIO, Rodrigo

RIBEIRO, Darcy

"Ensino de Etnologia Amazônica - sobre uma peça etnográfica Maué" (The teechlng oi Amazonlan Elhnol­ ogy - a Maué elhnographlc speclmen" - Cadernos Terra Imatura, 1 - Belém, 1940. "Os lndlos Maué" (The Maué lndlane) - Co:eção RE>x - Edição da Organização Simões - Rio de Janeiro, 1954. "MoronguetA - Um Decameron Indígena" (Moron­ guet6 ~ An lndlan Decameron) - Editora Clvlllza­ ção Brasileira - Rio de Janeiro, 1967.

"Os Indígenas do Nordeste" (The lndians of lha Nol'lheHI) - Brasiliana, Vol. XLIV - São Paulo, 1935. "Etnologia Brasileira (Fulnl-0 - Os últimos Taeulas}" (Brazlllan Elhnology [Fulnl-11 - Tha lalt oi lha T•· pulas]) - Brasiliana, Vol. 285 - Cla. Editora Na­ cional - São Paulo, 1956.

"Os Kalngang do Paraná, Brasil" (The Kalnganga oi Paran6, Brazll) - Bullatln oi lhe lnternatlonal Com­ millee on Urgent Anlhropologlcal Research, N.0 3 - Unesco, 1960.

"Retlolão e Mitologia Kadlwéu" (K&dlWéu Rellglon and Mythology) - Conselho Nacional de Proteção aos lndlos - Publicação N.• 106 - Rio de Janeiro, 1950. "Arte dos lndlos Kadiwéu" (Art of lhe Kadlwéu In­ diana) - Cultura (publicação do Serviço de Documen­ tação do Ministério da Educação e Saude), Ano li, N.º 4 - Rio de Janeiro, 1951. "Convlvio e contaminação: efeitos dlssoclatlvos da depopulação provocada por epidemias em grupos tri­ bais" (Ciosa relatlonahlp and contamlnallon: dlsso­ clatlve effecla of depopulatlon produced by epide­ mie• ln tribal groupa) - Sociologia, Vol. 18, N.º 1 - São Paulo, 1956. "Culturas e Línguas lndlgenas do Brasil" (Cultures and languagee lndlgenoua to Brazll) - Educação e Ciências Sociais, Vai. li, N.º 6 - Rio de Janeiro, 1957. "Pollllca lndlgenlsta Brasileira" (Brazlllan lndlanllt Pollcy) - Atualidade Agrária N.0 1 - Serviço de Informação Agrícola - Ministério da Agricultura - Rio de Janeiro, 1962. "O lndlgenlsta Rondon" (Rondon lhe lndlanlat) - Ministério da Educação e Cultura - Rio de Janeiro. "0 lndlo e a ClvlllzaçAo" (The lndlan and Clvlllza­ tlon) - Editora Clvlllzaç!lo Brasileira - Rio de Ja­ neiro, 1970.

"Arte Plumária. dos !ndlos Kaapor" (Kaapor Art ln Featherwork) - Rio de Janeiro, 1957.

"As origens do homem americano" (The orlgln oi Amerlcan man) - Editora Anhembl Lida. - São Paulo.

SADOCK DE FREITAS, Amaury "Endemlas rurais entre os lndlos Krahõ" (Rural en. demlca among lhe Krahõ Indiana) - Associação Paulista de Medicina - São Paulo, 1958.

PEREIRA, Nunes

SAINT-HILAIRE, Augusta da "Voyages dans l'lntérleur du Brésil" (Travala ln the Interior of Brult) - Brasllla.na, Veis. CXXVI & CXXXVI-A ~ São Paulo, 1938.

SCHADEN, Egon

"A Integração do lndlo na sociedade regional; a fun­ ção dos Postos Indígenas de Senta Catarina" (lnta­ gtatlon of lhe lndlan ln regional aoclatY; lhe lunc­ tlon of lha lnd!an Posta oi Santa Catarina) - Uni­ versidade de Santa Catarina - Florlanópolls, 1969.

"A Mitologia heróica de tribos lndlgenas do Brasil: ensaio elno-soclológlco (Tha herolc Mythology of lhe fndlan tribas oi Brull: an alhno-aoclologlcal eau:,) - Ministério da Educação e Cultura, Serviço de Do­ cumentação - Rio de Janeiro, 1959. "Aspectos fundamentais da cultura guarani" (Funda• ment•I aapacta oi lha Guarani cultura) - Difusão Européia do Livro - Sã.o Paulo, 1962. "Aculturação lndlgena: ensaio sobre fatores e ten­ dências da mudança cultural de tribos lndlas em contato com o mundo dos brancos" (lndlganou1 aculkuatlon: an aaaay on lactara and trenda oi cul­ tural changa ln . lndlan trlbaa ln contact wllh lha whlla man'a world) - Revista de Antropologia, XII - São Paulo, 1965.

SANTOS, Sllvlo Coelho dos

PINTO, Estêvam

POURCHET, Maria Júlia

SCHMIDT, Max "Los Barbados o Umallnos de Mato Grosso, Brasil" (Tha Barbados or Umatlnoa of Maio Grosso, Brazll) - Revista de la 1.• Socledad Cientifica dai Para­ guay, Vol. 4 - Aasunclón, Paraguay.

SCHULTZ, Harald "Ligeiras notas sobre os Maku do Paraná BoAboé" (Jottlnga on lha llallu of Boibo6 Paran6) - Revista do Museu Paulista, n.s., Vol. XI - SAo Paulo, 1959.

S·IMOES, Mário F. "Os Xlkilo e outras tribos marginais do Alto Xlngu" (Tha Xlklo and olhar rlvaralda triba• of tha Uppar Xlngu) - Revista do Museu Paulista, n.s., 9, 76-104 Slo Paulo. Cf. GALVÃO, Eduardo, 1963.

STEINEN, Karl von den "Entre os aborígenes do Brasil Central" (Among tha aborlganaa oi Central BrazU) - Departamento de Cultura - Silo Paulo, 1940.

STEWARD, Julian H. (Edil,) "Handbook of South Amarlcan Indiana" - Smith· sonlan lnslltute, Bureau oi Amerlcan Ethnology, Bul­ letln 143 - Washington (Vai. 1, 1946; Vol. li, 1946; Vol. Ili, 1948; Vol. IV, 1948; Vol. V, 1949; Vai. VI; Vol. VII, 1959).

RIBEIRO, Darcy, & RIBEIRO, Berta G.

RIVET, Paul

ROQUETE PINTO, Edgar

"Notas sobre o sistema de parenlasco dos Indica Kirlrl" (Notas on lhe klnahla, syalem of the Klrlrl In­ diana) - Revista do Museu Paulista, n.s., li - SAo Paulo, 1948.

"!ndlos do Brasil" (Indiana of Brazll) - Conselho Nacional de Proteção aos Indica - Ministério da Agricultura - Rio de Janeiro, 1946.

"flondOnla" - Brasiliana, Vai. XXXIX - 3.• ed. São Paulo, 1958.

TORRES, Helolaa Alberto "O lndlgena brasileiro" (Tha Brazlllan lndlan) Enclclopedla Delta-Larousae, Vol. IV - Rio de Ja­ neiro.

RODRIGUES, Arlon Dall'lgna

RONDON, Cêndldo Mariano da SIiva r VILLAS BOAS, Orlando & Cl6udlo "Xlngu: os lndlos, seus mitos" (Xlngu: lha Indiana

and thelr mytlle) - Zahar Editores, Rio da Janeiro, 1970.

. VIVEIROS, Esther de "Rondon conta sua vida" (Rondon talla hla Ufa ator:,) - Cooperativa Cultural doa Eaparanllataa - Rio de Janelrc, 1969.

WAGLEY, Charles "TIi• Ethtcta oi Depopuletlon upon Social Org•nlza­ tlon •• llluatrated by Ili• Taplrapé Indiana" - So­ ciologia, Vol. IV, N.º 4 - Silo Paulo, 1942. "O estado de êxtase do paJé tupi" (State oi ecst••Y ett8lned by lhe Tupi prtell) - Idem, Vol. IV, N.º 3 - Silo Paulo, 1942. "Um Taplr•.pé atinge a maioridade" (A Taplrapé come• oi age) - Revista do Museu Nacional, Ano 1, N.º 3 - Rio de Janeiro, 1945.

WAGLEY, Charles, & GALVÃO, Eduardo Enéas Gustavo

"Os lndlos Tenentehera: uma cultura em transição" (The Tenentehara Indiana: a tranaltlon cultura) - Ministério da Educação e Cultura, Serviço de Do­ cumentação - Rio de Janeiro, 1961 .

WATSON, James B. "Cay6 Cultura Change: A Study on Acculturatlon •nd Matllodolollll'" - Amerlcan Anthropologlat, Vol. 54, N.0 2, Memoir N.º 73, 1952.

Engllsh transcription of Brazilian magazines and instltutíons clted ln these references:

Antropologia, Revista de Associação Paulista de Medicina Conselho Nacional de Proteção aos lndlos Difusão Européia do Livro Ensino, Revista de Informação Legislativa, Revista de Instituto de Ciências Sociais da UFRJ (Universidade Federal do Rio de Janeiro)

Ministério da Agricultura Ministério da Educação e Cultura Ministério da Educação e Saude Museu Naclon-'JI Museu Paraense Emlllo Goeldl Museu Paulista Museu Regional Dom Bosco Sociologia (Revista)

Anthropology Revlew Silo Paulo Medical Asaoclatlon Natlonal lndlan Profectlon Councll Brazlllan Book Promotlon ln Europa Educatlonal Revlew Review of leglalatlve lnformatlon Social Sclence lnstltute of lhe Federal

Unlveralty of Rio de Janeiro Mlnlstry of Agricultura Mlnlstry of Educatlon and Cultura Mlnlstry of Educatlon and Health Natlonal Museum Emlllo Goeldl Paré Museum Silo Paulo Museum Dom Basco Regional Museum Sociology (Review)

n.a. = nova série = new series 1.8, 2.•, 3.•, etc. ed. = 1st, 2nd, 3rd, etc. edltlon

Translated by JOHN KNOX

Fundação Nacional do lndio Departamento Geral de Estudos e Pesquisas (General Study & Research Department)

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