Traditional chieftaincy was comprised of the chiefs of the local groups, extended families that occupied the islands of the upper Uaçá. Several of these families had more prestige, however, with more numerous families. These succeeded in bringing together local groups for the festivals of Turé or of Holy Mary, when much caxiri was consumed. In this way a network of sociability was formed on the upper Uaçá. There are chiefs who are remembered today as being authoritarian and feared, who at times promoted alliances which were not always beneficial to the families. At the time of Marechal Rondon’s visit, there were respected chiefs whose descendants are still alive in the Uaçá region today.

In Kumarumã, at the present time, there is a strong community sentiment that pervades the institutions. Decisions are always made collectively. The chief is watched over by the vice-chief and the counsellors of the community, as is the chief of the Post who is an Indian.

When disputes or more serious cases occur, the offender could be punished by a “cleaning”, a mode of punishment introduced by the SPI, to replace the cruel punishment by the "trunk" (in which the Indians were tied to a treetrunk for several days and flogged), and which the Indians of the Uaçá copied from the Blacks of French Güiana. Until 1996, this cleaning was severe, meaning 30 or more days of work, clearing bamboo-thickets on the banks of the Uaçá river, in Encruzo. This type of punishment was abolished during the Assembly of 1996. Today, ‘cleaning’ is done in the village, in the cases of minor offenses. In the case of more serious aggressions, like knife-cuts or even murders, the guilty are expelled from the village, often for good, or handed over to the authorities. Internal legal measures applied to offenders is an area for research which still needs to be done in the region.

To discuss and settle internal questions, the chief, vice-chief and counsellors get together with the community after calling everyone together. Every year an internal assembly is held to discuss political strategies, economic projects and internal questions. The general assemblies which are held every two years, however, cover all topics. For these general assemblies, the Indians invite representatives of the government, the military, the authorities, and people connected to the NGOs, besides Indians from other regions. In 1991 the APIO was founded which represents all of the ethnic groups of the region and which has its own center and administrative structure in Oiapoque, which allows for greater autonomy, bureaucratic agility and the sending and administration of projects and money. From 1994 on, party politics and state policy have been more present in the lives of the Indians who have come to depend more and more on the state of Amapá.

The agreements signed between the APIO and the state government or the municipality of Oiapoque have facilitated various development projects in indigenous areas such as the building of schools and lodging for teachers, repairs on the infirmaries, promoting courses for midwives, besides paying teachers, assistants, lunch-makers, and health agents.

The present mayor of Oiapoque is a Galibi-Marworno Indian who was elected with the backing of the PSB (Partido Socialista Brasileiro, Brazilian Socialist Party), the party of the ex-governor of the state of Amapá, J. A. Capiberibe (re-elected in 1998). The state deputy Janete Capiberibe is also very active, making frequent trips to the area, and supporting the indigenous communities on various occasions. In the elections of 1998, the Indians of the Uaçá, Juminã and Galibi of the Oiapoque reserves voted en masse for Governor Capiberibe. Precisely for that reason, the Indians fear that a change in the government could hurt them, which in fact makes them more dependent on “politics”, even if it’s due to a lack of options.

With all of this political change, the traditional ways of administration have become more complicated and the chiefs say that they are tired and sometimes worn out. But one thing is certain: in moments of crisis, the Indians act together and are firm in their resistance.