The Kaxinawá people are part of the Pano linguistic family, residing in the tropical forest regions of eastern Peru, stretching from the Andean foothills to the border with Brazil. They also inhabit western Brazil, specifically in the states of Acre and southern Amazonas, covering the areas of the Upper Juruá and Purus, as well as the Javari Valley. This expansive territory highlights the widespread presence of the Kaxinawá across the Amazon basin.
Location
The Kaxinawá community resides on the Brazilian-Peruvian border within Western Amazonia. In Peru, Kaxinawá villages are situated along the Purus and Curanja rivers. In Brazil, specifically in the state of Acre, Kaxinawá villages are dispersed along various rivers, including Tarauacá, Jordão, Breu, Muru, Envira, Humaitá, and Purus. This distribution reflects the geographic and cultural diversity of the Kaxinawá people across the Amazon region.
Shamanism
The Kaxinawá assert that the authentic shamans, known as mukaya, who harbor within themselves the potent shamanic substance called muka, have become extinct. Despite this, they continue to engage in alternative forms of shamanism, considered less potent but equally efficacious. The exclusive capability of removing the muka, akin to the duri among the Kulina, appears to have been specific to the mukaya. However, various other shamanic capacities, including the ability to communicate with the yuxin, are possessed by numerous adults, particularly the elder members of the community.
In contrast to many Amazonian groups where ayahuasca consumption is typically reserved for the shaman, among the Kaxinawá, it is a collective practice. All adult men and adolescent boys who desire to witness ‘the world of the vine’ partake in ayahuasca consumption. While the mukaya is distinguished by not requiring any substance or external assistance to connect with the invisible aspect of reality, all adult men possess a degree of shamanic capability. They learn to control their visions and navigate interactions with the world of the yuxin, demonstrating a shared and participatory approach to shamanic practices within the Kaxinawá community.
The shaman holds a formidable reputation among the Kaxinawá, instilling fear due to their perceived ability to inflict illness and death without resorting to physical actions. Their powers are attributed to shooting their muka, which remains invisible when discharged, into their target from considerable distances. Additionally, the shaman can influence and persuade certain yuxin entities, with whom they are acquainted, to bring harm or cause the demise of an individual. This mystical and intangible aspect of the shaman’s capabilities contributes to the profound respect and, at times, apprehension associated with their role in Kaxinawá society.
Rituals
The series of rituals that transpires every three or four years during the xekitian, the green maize season occurring in December and January, is known as nixpupimá, or Kaxinawá ‘baptism.’ Nixpupimá serves as an initiation rite, marking a significant transition for the bakebu (children). Upon their first ‘commemoration’ of nixpu, bakebu transform into txipax and bedunan, signifying the transition to girlhood and boyhood, respectively. This initiation distinguishes them by gender, preparing them for the specific tasks and roles associated with their newfound status.
Art
Kene Kuin, the authentic design, holds significant importance as an emblem of Kaxinawá identity. Unlike neighboring peoples such as the Kulina, Yaminawa, and Kampa, who lack designs comparable to kene kuin, these intricate patterns are a crucial element contributing to the beauty of individuals and objects for the Kaxinawá.
During festivals, upon the arrival of visitors, or simply for the joy of adornment, the body and face are adorned with genipap paint. In the case of small children, rather than intricate designs, they are entirely blackened from head to foot with genipap. As they grow, boys and girls gradually incorporate designs, with adults often painting their entire face, highlighting the evolving nature of this artistic and cultural practice within the Kaxinawá community.
How to Contact
Connecting with this highly isolated tribe poses a considerable challenge for many individuals. Additionally, any form of contact with outsiders can be distressing for these indigenous people. Vivacre Retreat has a commendable track record of ethical engagement with the HuniKuin and has been involved in fair business practices over an extended period.
Accessing these villages involves a journey from Rio Branco, followed by a boat trip. Prior to making such a venture, it is strongly advised to reach out to relevant officials to ensure proper coordination and adherence to guidelines. This approach helps to respect the sensitivity of the situation and prioritize the well-being and autonomy of the indigenous community.
References
- ABREU, J. Capistrano de. Os Caxinauás. Ensaios e Estudos (Crítica e História), s.l. : s.ed., 3ª. Série, p.174-225, 1969 (1911-12, 1ª. Ed. ).
- Rã-txa hu-ni-kui : A língua dos Caxinauás do Rio Ibuaçú. s.l. : s.ed., 1941 (1914, 1ª.Ed.).
- AQUINO, Terri Valle de. Índios Caxinauá : de seringueiro caboclo a peão acreano. Rio Branco : s.ed., 1982. 184 p. Originalmente Dissertação de Mestrado pela UnB de 1977.
- AQUINO, Terri Valle de; IGLESIAS, Marcelo Manuel Piedrafita. Kaxinawa do rio Jordão : história, território, economia e desenvolvimento sustentado. Rio Branco : CPI-AC, 1994. 272 p.
- Zoneamento ecológico-econômico do Acre : terras e populações indígenas. Rio Branco : s.ed., 1999. 179 p.
