Warfare based on capturing enemies provided
the basis of Kadiwéu social organization. The
memory of warfare is very present and always resurges
in self-defining discourses, as well as acting as a
resource in their present-day relationship with non-Indian
society. The warrior ideal is a source of values that
still guide their practices. Various Kadiwéu
myths mention the Godapoagenigi; those warriors who
stood out through their courage and physical strength.
Among the narratives that I heard from their
rich repertoire, the Kadiwéu distinguish at least
two classes. One of these they call 'stories of awe,'
or 'stories that produce miracles,' 'sacred stories,'
closer to the category of myths properly speaking. Another
class is comprised by 'stories that really happened,'
which are presented as an 'historical description' of
events such as the wars of the past.
It is from 'stories of awe' that the Kadiwéu
extract their personal names - I have also called them
'nomination myths.' Many of these myths are the property
of chiefs' families, and the personal names that derive
from them may be used by their descendents and captives.
In many of
these stories, the protagonists are mythological ancestors
of chiefs' families. Some others also contain mythical
personae who are ancestors of captives and whose descendents
use their names. These myths contain teachings, advice
and precepts. Each one effectively explains and prescribes
a custom: the act of capturing children in warfare, female
initiation, the use of drinks made from honey, certain
remedies, food taboos. The creation myth - also included
in this category - tells of the beginnings of Kadiwéu
society and of that which distinguishes it from all the
other societies with which they maintain or maintained
contact, interweaving comments about the latter and about
this relationship. |
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