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EN
This article is an attempt to extend the pragmatic reflection on ritual language as a means of transmission of animic representations from ritual contexts to the context of everyday narratives. It contains an analysis of a couple of first-person Arabela narratives about being abducted by sweet water dauphin. The article shows that language and structure of those narratives are characterized by counterintuitive mode of relation between the speaker and the events represented in the tale, build on different levels of language and narrative structure. It is obtained mostly by two features: unspecificity and lacunarity. The former characterizes the terms relating to non-human persons a nd shamans – extraordinary experiences are referenced to by means of terms relating to the shared experience of all Arabela. The latter relates to the fact that many aspects of non-human existence and human/non-human interaction are eluded in the story, even when the speaker is explicitly questioned about them.
EN
The Arabela – a group of Zaparoan origin from the Peruvian Amazonia – often claim to adopt other (human and nonhuman) persons’ ways of performing actions, referring to things and expressing emotions. They do it through a variety of speech acts – from announcements of their own actions, to third-person comments about other people’s actions, to exclamations – and to accomplish various interactional ends (from avoidance to teasing). This paper shows that these different forms of enacting of others actualize a society consisting of human and nonhuman persons with different bodily ethograms, where relations between bodies and affects follow a scheme of familiarizing predation. Also, a specific concept of the Arabela agent emerges from this analysis, where the Other is individualized as a static ethogram of gestures and voices, while the speaking or acting subject has to prove his/her ability to singularize Others, using their presumably typical verbal expressions and actions. The ultimate goal of this paper is to stimulate reflection on the links between everyday interactions and ontologies in Amazonia.
EN
In this article, we show how the category of shamanism may be useful in the analysis of social practices of the indigenous peoples of the Amazon. We demonstrate that an expanded understanding of shamanism, as present in the contemporary Amerindian anthropology, allows for a better understanding of cultural phenomena that have hitherto been interpreted in terms of interethnic relations or educational research. We focus on two phenomena seemingly distant from ontology and religion. The first involves the constitution of social relations in a contempo[1]rary indigenous multi-ethnic society (Arabela, Peru), the second is related to the education of children and adolescents in residential Indian schools (E’ñepá, Venezuela). We will show that in both areas one may find shamanic understandings of corporeality and patterns of relations with Others, with controlled bodily transformation playing a key role.
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