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Mundurucú Headhunters - ebook
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Mundurucú Headhunters - ebook
Describes the life and headhunting practises of the Mundurucú and Tupinambá Indians and other fearsome tribes of the Amazon during the time of the conquest and colonization of Brazil.
| Kategoria: | Travel |
| Język: | Angielski |
| Zabezpieczenie: |
Watermark
|
| ISBN: | 978-90-78900-12-2 |
| Rozmiar pliku: | 9,5 MB |
FRAGMENT KSIĄŻKI
Introduction
Both the Mundurucú and Tupinambá were a warlike and cannibalistic tribe. The enemies of the Mundurucú included all neighbouring tribes except the Apiacá who fought at their side.
In their campaigns against their enemies the women accompanied the men and carried their arrows and javelins. When an enemy village was raided all the men and women were slaughtered and decapitated. The children were taken prisoner and later adopted. The Mundurucú had the diabolical custom of cutting of the heads of their slain enemies and preserving them as trophies
around their houses. The heads of their most hated or feared enemies were treated differently. They even took them on their raids and hunting parties to appease the gods.
The heads were prepared by soaking them in a bitter vegetable oil and then dried for several days over a smoky fire or in the sun. They were then coloured with the juice from the urucú or genipa plant. The brain cavity was filled with cotton and a carrying cord was laced through the lips. Unlike the Jivaró the Mundurucú did not shrink their trophy heads.
The Tupinambá and the Mundurucú were the fiercest of all tribes in the Central Amazon. The Portugese feared the Mundurucú the most because of their relentless and brutal attacks on their settlements. In the late 18th century the Mundurucú and the Portugese became allies and together they fought against the Mura, the Arará and the Botocudos. The Tupinambá are now extinct, the Mundurucú live as a peaceful tribe on the banks of the Tapajós River in Brazil.
mundurucú headhunters
and fearsome tribes of the amazon
After each killing spree the Mundurucú and Tupinambá feared the vengeance from the spirits of their victims. The men and women of both tribes protected themselves by having an ‘armour’ of widely-spaced parallel lines tattooed vertically on their limbs and torso. A couple of Mundurucú chiefs with these traditional tattoos are portrayed by Hercule Florence (1804-1879) (pp. 26-33).
The operation was performed by a shaman who used a ‘wound scratcher’, a saw made with the teeth of a wild animal, to draw the lines. Burnt jotoba rubber or the brown juice of the genipa fruit was then rubbed into the fresh wounds.
Many of the Central Brazilian tribes painted or tattooed their body as a means of protection or adornment. The Ararás painted their chins red with the juice of the urucú plant and tattooed black stripes from the mouth corners to the temples. In the Ucayali Valley the Remo and Mayoruna had tattoos on the cheeks and forehead. The Jurí and Passé of the Upper Amazon had wide patches tattooed around the mouth (pp. 54,
55). And from the same region the Ticuna Indians had beautiful scroll-like marks on each cheek (pp. 58, 59). When going to war Botocudo warriors painted their faces red with genipa and their bodies with black with urucú (p.37).
The Tupi-speaking Apiacá people living along the Arinos River painted their arms and legs with a variety of designs and pricked tribal motifs into their faces. The men’s design consisted of three parallel lines from the ears to the mouth, with a square patch around the mouth, while the women had a broad band running from the chin to the ears.
The Karajá, who live on the river island Ilha do Bananal still occasionally practise the art of tattooing. On the onset of puberty boys and girls receive a black circle on each cheek directly under the eyes (pp. 60, 61). The circle is pressed on the desired location with the end of a cut bamboo. A tattoo specialist, wairadu, incises the circle with a sharp stone in which he rubs pigment from the genipa plant.
Both the Mundurucú and Tupinambá were a warlike and cannibalistic tribe. The enemies of the Mundurucú included all neighbouring tribes except the Apiacá who fought at their side.
In their campaigns against their enemies the women accompanied the men and carried their arrows and javelins. When an enemy village was raided all the men and women were slaughtered and decapitated. The children were taken prisoner and later adopted. The Mundurucú had the diabolical custom of cutting of the heads of their slain enemies and preserving them as trophies
around their houses. The heads of their most hated or feared enemies were treated differently. They even took them on their raids and hunting parties to appease the gods.
The heads were prepared by soaking them in a bitter vegetable oil and then dried for several days over a smoky fire or in the sun. They were then coloured with the juice from the urucú or genipa plant. The brain cavity was filled with cotton and a carrying cord was laced through the lips. Unlike the Jivaró the Mundurucú did not shrink their trophy heads.
The Tupinambá and the Mundurucú were the fiercest of all tribes in the Central Amazon. The Portugese feared the Mundurucú the most because of their relentless and brutal attacks on their settlements. In the late 18th century the Mundurucú and the Portugese became allies and together they fought against the Mura, the Arará and the Botocudos. The Tupinambá are now extinct, the Mundurucú live as a peaceful tribe on the banks of the Tapajós River in Brazil.
mundurucú headhunters
and fearsome tribes of the amazon
After each killing spree the Mundurucú and Tupinambá feared the vengeance from the spirits of their victims. The men and women of both tribes protected themselves by having an ‘armour’ of widely-spaced parallel lines tattooed vertically on their limbs and torso. A couple of Mundurucú chiefs with these traditional tattoos are portrayed by Hercule Florence (1804-1879) (pp. 26-33).
The operation was performed by a shaman who used a ‘wound scratcher’, a saw made with the teeth of a wild animal, to draw the lines. Burnt jotoba rubber or the brown juice of the genipa fruit was then rubbed into the fresh wounds.
Many of the Central Brazilian tribes painted or tattooed their body as a means of protection or adornment. The Ararás painted their chins red with the juice of the urucú plant and tattooed black stripes from the mouth corners to the temples. In the Ucayali Valley the Remo and Mayoruna had tattoos on the cheeks and forehead. The Jurí and Passé of the Upper Amazon had wide patches tattooed around the mouth (pp. 54,
55). And from the same region the Ticuna Indians had beautiful scroll-like marks on each cheek (pp. 58, 59). When going to war Botocudo warriors painted their faces red with genipa and their bodies with black with urucú (p.37).
The Tupi-speaking Apiacá people living along the Arinos River painted their arms and legs with a variety of designs and pricked tribal motifs into their faces. The men’s design consisted of three parallel lines from the ears to the mouth, with a square patch around the mouth, while the women had a broad band running from the chin to the ears.
The Karajá, who live on the river island Ilha do Bananal still occasionally practise the art of tattooing. On the onset of puberty boys and girls receive a black circle on each cheek directly under the eyes (pp. 60, 61). The circle is pressed on the desired location with the end of a cut bamboo. A tattoo specialist, wairadu, incises the circle with a sharp stone in which he rubs pigment from the genipa plant.
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