::01

The Bororo reaction against the loss of their cultural traits, maintained along the process of contact, is remarkable for its specificity and originality. The persistence of the practice of the Bororo funeral is an example of the resistance to assimilation, since while it takes place all 'productive activities' are suspended. In the words of anthropologist Sylvia Caiuby Novaes, "Through those rituals the bororos transgress the order that [the outside world wants to] establish for them and firmly contrapose themselves to 'the harmonious integration to national society'" (1993:132-133).

The autonomy of the Bororo vis a vis regional life is more developed in the social and political than in the economic plan. Relations of 'compadrio' (the special relationship of a child's parents with the child's godparents) are increasingly frequent, as well as marriages with regionals. Such situations have caused conflicts regarding land ownership and the very participation of the 'mestiços' (mixed blooded) in community life.

In what refers to political representation, Bororo strategy is exemplary. Electing a Bororo city councilman and a mayor has given an important role to the people of the Meruri Indigenous Land. Such role is reinforced by the fact that the Bororo are 50% of the city's consumers and, contrary to the Xavante, are regarded as good payers by local merchants.