Location & Demography
The Yawanawá people reside in the southern region of the Gregório River Indigenous Land, which they share with the Katukina community from Sete Estrelas village. Situated in the municipality of Tarauacá, this indigenous territory holds historical significance as it was the inaugural one to be officially delineated in Acre. The physical demarcation was completed in 1984, gaining approval in 1991, and subsequently recorded in both the land registry office in 1985 and the National Heritage Service in 1986.
The journey to Tarauacá is consistently challenging and time-consuming. During the dry season, the river’s water level drops too low for the outboard motor to be effective, while in the rainy season, the road transforms into a muddy path, rendering motorized travel impossible. The distance from the village to the point where the BR-364 intersects the river requires a three to four-day canoe trip.
The total population is estimated to be around 3000 individuals. Approximately 30 of them reside in nearby urban centers like Tarauacá, Cruzeiro do Sul, Feijó, and Rio Branco, or in other indigenous villages. Enhancements in health conditions have facilitated substantial population growth due to a concurrent rise in birth rates and a notable decrease in infant mortality levels.
Art & Culture
The knowledge of arts, including pottery, designs, weaponry, and basket weaving, is predominantly held by a select group, mainly the elders. However, there has been a recent effort to pass on this expertise to the younger generations. Notably, one captivating aspect of Yawanawá art lies in the diverse body paint designs, prominently featured in the mariri festival (explore more in “Rituals”). These designs are applied using annatto and/or genipap, sometimes complemented with a fragrant resin to enhance dye adhesion to the skin.
During ritual festivals, Burity straw skirts, intricately patterned bamboo headpieces, and straw bracelets serve as additional adornments. Some individuals continue the craft of making weapons—such as lances, bows, warclubs, arrows, and daggers, traditionally used in warfare—crafted from bamboo and the wood of wild peach palm. These weapons are embellished with intricate designs, cotton thread, and feathers, primarily sourced from macaws, toucans, and parrots. Notably, weapon crafting is an exclusively male practice, while design activities, much like pottery and basketry, are associated with the female sphere. The manufacturing processes for weapons and pottery involve meticulous precautions to ensure their quality and effectiveness.
Shamanism
While the predominant focus of Yawanawá shamanism today revolves around healing practices, it’s noteworthy that in the past, the shaman’s role encompassed a broader spectrum, delving into areas such as warfare and hunting. In the realm of healing, Yawanawá specialists employ various techniques, including curative chants and blowing. Among these, the most prominent contemporary method is known as ‘praying,’ referred to as shuãnka.
During healing sessions, the practitioner, known as xinaya, consumes ayahuasca and vocalizes over a pot filled with manioc caiçuma, a mixture that the patient will later drink. This ritualistic process reflects the intricate and holistic nature of Yawanawá shamanistic practices, where spiritual and medicinal elements intertwine.
The ambivalence of shamanic power among the Yawanawá is striking, as it grants the ability to both heal and induce illnesses. Accusations of sorcery and poisoning are not uncommon within and between groups, leading to intermittent social tensions that can result in divisions. As of 1999, the community had two experts in chanting and five specialists in plant remedies, showcasing the multifaceted nature of their traditional healing practices.
Rituals
Festivals play a crucial role in shaping the sociopolitical dynamics of the Yawanawá, both in their interactions with external groups and within their community. The term “Saiti,” derived from “sai,” meaning to shout or call, serves as the general Yawanawá term for the festival. Another term, “Mariri,” not originally from the Yawanawá tradition, has adopted the same meaning and is also used by other groups in the region.
One noteworthy festival is the “Uma Aki,” also known as the caiçuma festival, extending over several days and primarily emphasizing intergroup relations as other communities often participate. This ritual unfolds through various sequences, some of which may manifest as independent, smaller festivals. These sequences include games, the consumption and subsequent purging of caiçuma, dramatizations of warfare, as well as traditional dances and songs. The uma aki festival serves as a vibrant expression of cultural exchange and communal bonding among the Yawanawá.
In the uma aki festival, manioc caiçuma, a beverage fermented with the help of women’s saliva, holds a significant role. Women take charge of its production and offer it to men, who, in a reciprocal gesture, are required to vomit it back onto the women. This process takes on a cross-cultural dimension: Yawanawá women engage in games with men from other groups, while Yawanawá men receive caiçuma from visiting women.
The mariri festival, conducted at night, encompasses a series of dances and chants characterized by a playful and metaphoric tone. During this ritual, some individuals, mostly adult men, partake in the consumption of ayahuasca (uni).
Additionally, a winter ritual known as yuina, meaning ‘send by game,’ involves a symbolic request by women for specific fruits consumed by game animals. Following this, men organize a specialized hunting expedition, and upon their return, meat is exchanged for ‘pamonha,’ a sweet maize paste. This intricate interplay of rituals underscores the cultural richness and symbolic exchanges within the Yawanawá community.
How to Contact the Yawanawa Tribe
Contacting this very isolated tribe is challenging for many. Moreover, any contact with outsiders is alarming for these indigenous people. Vivacre Retreat works with this tribe and has a long history of fair business with Yawanawa. To get to these villages, one needs to commute from Rio Branco and then take a boat. Therefore, before one makes this move, it is recommended to get in touch with officials.
References
- CALAVIA SAES, Oscar. A variação mítica como reflexão. Rev. de Antropologia, São Paulo : USP, v. 45, n. 1, p. 7-36, jan./jun. 2002.
- CARID NAVEIRA, Miguel Alfredo. Yawanawa : da guerra a festa. Florianópolis : UFSC, 1999. (Dissertação de Mestrado)
- MAHER, Tereza Machado (Org.). Na Wichipa Nete Tapiwe : I cartilha de alfabetização Yawanawa. Rio Branco : CPI-AC, 1993.
- SENA, Vera Olinda; MAHER, Tereza; BUENO, Daniel (Orgs.). Histórinhas indígenas da floresta. Rio Branco : CPI-AC, 2001. 84 p.
- SMERECSANYI, Lúcia. Relatório de pesquisa de campo. São Paulo : USP/NHII, 1991.
- VINNYA, Aldaiso Luiz. OCHOA, Maria Luiza Pinedo. TEIXEIRA, Gleyson de Araújo. (Orgs.) Costumes e Tradições do Povo Yawanawá. Comissão Pró-Índio do Acre / Organização dos Professores Indígenas do Acre. – Rio Branco, 2006. <http://www.cpiacre.org.br/pdfs/projeto_yawa_visualizacao.pdf>