Table Of Content

I FORESEE MY LIFE [First Page] [-1], (1) Lines: 0 to 18 ——— 455.18001pt PgVar * ——— Normal Page * PgEnds: PageBreak [-1], (1) Kim—UofNPress/Pagei//IForeseeMyLife/OAKDALE [-2], (2) Lines: 18 to 21 ——— 0.0pt PgVar ——— Normal Page PgEnds: TEX [-2], (2) Kim—UofNPress/Pageii//IForeseeMyLife/OAKDALE [-3], (3) Lines: 21 to 31 ——— -98.82pt PgVar ——— Normal Page * PgEnds: PageBreak [-3], (3) Kim—UofNPress/Pageiii//IForeseeMyLife/OAKDALE Acknowledgmentsfortheuseof previouslypublishedmaterialappearon page197,whichconstituteanexten- sionofthecopyrightpage. ©2005bytheBoardofRegents oftheUniversityofNebraska Allrightsreserved Manufacturedinthe UnitedStatesofAmerica Publicationofthisbookwas assistedbyagrantfromthe UniversityofNewMexico CollegeofArtsandSciences [-4], (4) (cid:1)(cid:1) LibraryofCongress Lines: 31 to 128 Cataloging-in-PublicationData Oakdale,Suzanne. ——— Iforeseemylife:theritual 50.73335pt PgVar * performanceofautobiographyinan ——— Amazoniancommunity/SuzanneOakdale. p.cm. Normal Page Includesbibliographicalreferences * PgEnds: PageBreak andindex. isbn0-8032-3578-x(cloth:alk.paper)— isbn0-8032-0513-9(electronic) [-4], (4) 1.KayabiIndians—Sociallifeandcustoms. 2.KayabiIndians—Ritesandceremonies. 3.KayabiIndians—Biography. 4.Auto- biography—Brazil—ParqueInd´ıgenado Xingu. 5.Shamans—Brazil—Parque Ind´ıgenadoXingu. 6.Discourseanalysis, Narrative—Brazil—ParqueInd´ıgena doXingu. 7.ParqueInd´ıgenadoXingu (Brazil)—Sociallifeandcustoms. I.Title f2520.1.k450352005 323.1196'073'009046–dc22 2004019554 SetinQuadraatbyKimEssman. DesignedbyR.W.Boeche. PrintedbyThomson-Shore,Inc. Kim—UofNPress/Pageiv//IForeseeMyLife/OAKDALE Formyparents [-5], (5) Lines: 128 to 144 ——— 453.64pt PgVar * ——— Normal Page * PgEnds: PageBreak [-5], (5) Kim—UofNPress/Pagev//IForeseeMyLife/OAKDALE [-6], (6) Lines: 144 to 148 ——— 0.0pt PgVar ——— Normal Page PgEnds: TEX [-6], (6) Kim—UofNPress/Pagevi//IForeseeMyLife/OAKDALE CONTENTS ListofIllustrations viii PrefaceandAcknowledgments ix NoteonTranslation,Transcription, andOrthography xv Introduction 1 Part1.ContemporaryIssuesandChangesinKayabiLife 1.ThePerilsofLivinginthe XinguIndigenousPark 15 [-7], (7) 2.ThePerilsofNew-StyleVillages 34 Lines: 148 to 210 Part2.AutobiographicalNarrativePerformances ——— 3.TheSelf-Conscious“Indian” 57 * 49.00316pt PgVar ——— 4.TheHealingPowerofShamanicCareerNarration 76 Normal Page 5.Headmen’sSongsandtheEndofMourning 112 * PgEnds: PageBreak Part3.UnderstandingtheDialogicNature [-7], (7) ofKayabiNarrativePerformances 6.TheKayabiLifeCycleandthe DevelopmentofaDialogicSelf 143 7.TheCosmicManagementofVoices 161 Conclusion 172 Notes 175 References 185 SourceAcknowledgments 197 Index 199 Kim—UofNPress/Pagevii//IForeseeMyLife/OAKDALE ILLUSTRATIONS AND MAP Photos Stone-Armshowinghistattoos 2 Extended-familyhousesinthevillagecircle 36 Chestwithhisyoungdaughter 127 Map Kayabiterritory,ca.1992 xviii [-8], (8) Lines: 210 to 239 ——— 376.8306pt PgVar * ——— Normal Page * PgEnds: PageBreak [-8], (8) Kim—UofNPress/Pageviii//IForeseeMyLife/OAKDALE PREFACE AND ACKNOWLEDGMENTS In March 1992 I disembarked from a small plane at one of the posts in the XinguIndigenousPark,aBrazilianIndianreservationlocatedinthestateof Mato Grosso. I had hired the plane and pilot to drop me off in the park, since during the wet season travel by bus to the park over unpaved roads is extremely timely and difficult. I was a student conducting research for my doctoraldissertationinsocioculturalanthropologyandhadarrangedbyletter andradiocontactfromthecapitalcityofBrasíliatoliveinaKayabivillagein theXinguPark,whereIwouldstudyKayabirituals. Thepostwherewelanded,calledDiauarum,isthepark’snorthernadmin- [-9], (9) istrativeheadquarters.Itconsistsofasmallgroupofwood-and-thatchhouses withafewmorepermanentstructuresmadefromcement,allringedbygrass. A group of people—men dressed in shorts and t-shirts, women dressed in Lines: 239 to 259 homemadedresses,andchildreneachwearinganarticleofclothingortwo— stoodinaringaroundtheplaneaswestopped.AsIjumpedfromtheplane, ——— 0.0pt PgVar alightrainbegantofall.WhileIlookedaround,wonderingwhothesepeople ——— were,atallman,Marcos,accompaniedbyasmilingwoman,hiswife,Vera, Normal Page andafewsmallchildrencameupandgreetedmeinPortuguese.“Suzanne, You’vecome.We’vebeenwaitingforyou.” PgEnds: TEX Theyquicklyusheredmetooneofthehousesandfedmeamealofroast fish and farinha, a manioc cereal ubiquitous in Brazil. Resting in one of the [-9], (9) hammocksaschickenspeckedthedirtfloorbeneathme,Icouldnottakemy eyesoffofabrightneonblueandpurpleclockwithasilhouetteofapalmtree onitsfacethatwashangingononeofthestickwalls.TryasImighttofocus onmyhosts,theclockdrewmyeyeslikeamagnet.Itsosharplycontrasted withitsearth-tonesurroundings.Ifolloweditsblackcorddownthewallasit disappearedbetweentwoofthesticks.Wasitpluggedin?Iwatchedthehands. Weretheymoving? “Areyoufinishedeating?”Marco’svoicebrokemymeditationontheelec- triccord.“Ohyes,yes,”Isnappedbacktoattention.“Let’sgothen.It’sgetting late.Idon’twanttospendonemorenighthere,”hesaidashepackedupwith lighteningspeed,leavingthehouseinpracticallyasprint.Iandhisfamilyran tocatchup.Itookonelastfurtivelookattheclock.No,Idecided,thehands weremostdefinitelynotmoving. As we all boarded the small motorboat for the village, I learned that the family had been waiting for me at the post for several days. I had had to delaymytripandhadradioedtheXinguthatIwouldbearrivingafewdays Kim—UofNPress/Pageix//IForeseeMyLife/OAKDALE

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I Foresee My Life is a study of the ritual performances of the Kayabi, a Brazilian indigenous people, during the 1990s. Kayabi rituals are distinct in that they center on the autobiographical narratives of living people. Suzanne Oakdale discusses these autobiographical performances in the context of
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I Foresee My Life is a study of the ritual performances of the Kayabi, a Brazilian indigenous people, during the 1990s. Kayabi rituals are distinct in that they center on the autobiographical narratives of living people. Suzanne Oakdale discusses these autobiographical performances in the context of

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