::01

None of the systems of moieties and cerimonial societies existing among the Canela are exogamic, although this cannot be stated with certainty in relation to the Canela of the XVIIIth Century. The age classes - of lifelong affiliation - are formed and initiated through four cerimonies. Each age class consists of men born in periods of about every ten years. Consecutive age classes sit on opposite sides of the plaza, east or west. Thus, age classes of men around 10, 30, 50, and 70 years of age sit on one side; while men around 20, 40, and 60 years of age sit on the other side. Nearly all activities are undertaken by these moieties, or by opposed age classes, competing amongst themselves: cerimonial or daily dances and chants, flat races or log races, as well as the clearing of gardens, collective hubts for cerimonies, clearing of roads or trails along the dividing line of the Indigenous Land. Every 20 years (tem years among the Apanyekrá), the western class - whose members are approximately 50 years of age - tradkitionally moves to the center of the plaza, being the eldest, the pro-khãm-mã (mikhá for the Apanyekrá). The eastern class, in turn - whose members have just turned 50 - join them, thus forming the council of the elders. The men of the eastern half give counsel, but they do not govern.

	::02

The council of the elders used to select the chief, who would normally govern for the rest of his life. Today, he is kept in the position for six months to two years. The chief is in charge of external relations and assumes the greater part of internal initiatives. The council of the elders generally supports him, but it can exercise subtle opposition and block or alter unpopular decisions. The special function of the elders is to plan and conduct the lengthy festivals.

	::03

The Canela are famous for the value that they give to internal peace in the group. Words of anger should not be expressed in the central plaza of the village, where the eldest men meet twice a day to settle problems and reaffirm sociability. If internal quarrels of the extended families are not put forth there, they will be discussed and settled in one of the great houses located in the village circle, where the uncles of the complainant and accused act as representatives of their nephews and nieces. Village leaders and most individuals avoid making controversial questions become public. The cylindrical ear ornaments used by the men were seen as instruments to enhance hearing and, consequently, obedience.

Different from the Ramkokamekrá, who had a main chief (except during the split which occured between 1957 and 1963), the Apanyekrá had three chiefs during the 1950s and 60s. One took charge of daily situations with great efficiency, but he couldn't be the main chief because, they said, he was of Kenketeye descent. Less efficient as a coordinator of activities, although with greater prestige, was the director of the rituals, a great leader in songs and maracá dances and a prodigious storyteller. The oldest chief was the principal intermediary with the SPI in Barra do Corda and made monthly journeys there to receive an insignificant salary.