COPÉRNICO NA AMAZÔNIA: VIRADAS ONTOLÓGICAS PELA PERSPECTIVA DAS ETNOLOGIAS AMERÍNDIAS

Este artigo enfoca as contribuições teóricas da chamada virada ontológica ao debate antropológico. Para tanto situa inicialmente o interesse acadêmico despertado pelas ontologias ameríndias no contexto da crescente preocupação com consequências políticas do antropoceno. Empreende em seguida uma arqueologia do conceito de perspectivismo, central nos desdobramentos contemporâneos dessa vertente de estudos. Argumenta então em favor de um retorno à estética e à poética, entendidas como lugares privilegiados em que diferentes ontologias se manifestam. Tais instâncias emergem como decisivas para a percepção do caráter relacional das ontologias ameríndias. O argumento é sustentado por curta apresentação da estéticahuni kuin(kaxinawa) revelada nohuni meka, canto da ayahuasca.

Palavras-chave
Perspectivismo ameríndio; virada ontológica; etnologia; Antropoceno; estética relacional

Autoria

Els Lagrou

Federal University of Rio de Janeiro (UFRJ), Department of Anthropology, Rio de Janeiro, RJ, Brazil. elagrou1963@gmail.comFederal University of Rio de JaneiroBrazilRio de Janeiro, RJ, BrazilFederal University of Rio de Janeiro (UFRJ), Department of Anthropology, Rio de Janeiro, RJ, Brazil. elagrou1963@gmail.com

Els Lagrou is a professor in the Department of Anthropology at Federal University of Rio de Janeiro (UFRJ) and has published, among other books, A fluidez da forma: arte, alteridade e agência em uma sociedade amazônica (Kaxinawa, Acre) (2007).

Els Lagrou is a professor in the Department of Anthropology at Federal University of Rio de Janeiro (UFRJ) and has published, among other books, A fluidez da forma: arte, alteridade e agência em uma sociedade amazônica (Kaxinawa, Acre) (2007).

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Figuras | Tabelas

Figuras (1)
Tabelas (5)

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Detail from a Huni Kuin hammock with the dunuan kene, the anaconda design.

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unu hawe tixurã ai e at what distance? ai e min yube tadirã ai e you with Yube's clothing ai e Yube tadi keneya ai e Yube's clothing with design ai e mia dai txinibu ai e he covered you completely ai e Yube tadi pekakin e Yube's clothing, take it off and let it fall onto the ground e pae peka xunamen e the strength has been taken off e pae xabatanimen ai e the strength is already clearing up ai e

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yubebun dauti ee ia ee the necklaces of Yube ee ia ee yube sika puketi ee ia ee the beads of Yube crossed over the chest ee ia ee mia pukematanã ee ia ee he covered your chest completely ee ia ee xudi ina bidawen ee ia ee let's remove the necklaces ee ia ee[comment by Leôncio, the owner of song: it was very beautiful. That's why you have to remove it to recover]. nawa huni pekakin ee ia ee the vine nawa huni is letting loose ee ia ee pae pekaxunamen ee ia ee the vine already dropped ee ia ee pae xabatanimen ee ia ee; ee ia ee the vine is getting clear ee ia ee

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himi miã newane ee ia ee The blood in you, everything colored, totally blue ee ia ee (blood= the vine) mia newã baxakin ee ia ee I throw the big blue on you ee ia ee baxa duna dunankin ee ia ee thrown, everything is striped, colored ee ia ee min pae baxakin ee ia ee the vine throws (the colors) on you ee ia ee pae baxaxunamen ee ia ee the vine has already thrown ee ia ee

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miki pae meka ee ia ee the vine is playing with you huni nama kaiaxun ee ia ee in the middle of the vine hatun nai dewedi ee ia ee their song from the sky comes singing nai dewe keneya ee ia ee their song with design mane beidaxumen singing he brings them [the vine comes from far away singing for the people to get better]

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xawã bani teskarã ai e macaw's peach palm straw ai e In the vine song this is how we call peccary's fur. Because, if one eats male peccary, one has to call this way, in order not to faint. You call peccary's fur and remove it. Palm straw. You were already wearing peccary cloth. Afterwards remove it, they are saying. ha kama puanã ai e his big fur on his back ai e tseka beirãxuma ai e remove it, carrying ai e bene siu pusinã ai e testicle of male peccary, remove it from inside In order not to become ill you have to remove all the poison of the peccary's substance in order not to faint. há tsius tameni ai e it's stuck way inside ai e tseka beirã xuma ai e remove his penis ai e xawã kuni henerã ai e took macaw electric fish soup ai e ha naxun apakin ai e poured it here inside my belly ai e pae bua kaia ai e it is already taking its strength away the electric fish gave a shock to the vine, who is withdrawing

Detail from a Huni Kuin hammock with the dunuan kene, the anaconda design.

unu hawe tixurã ai e	at what distance? ai e
min yube tadirã ai e	you with Yube's clothing ai e
Yube tadi keneya ai e	Yube's clothing with design ai e
mia dai txinibu ai e	he covered you completely ai e
Yube tadi pekakin e	Yube's clothing, take it off and let it fall onto the ground e
pae peka xunamen e	the strength has been taken off e
pae xabatanimen ai e	the strength is already clearing up ai e

yubebun dauti ee ia ee	the necklaces of Yube ee ia ee
yube sika puketi ee ia ee	the beads of Yube crossed over the chest ee ia ee
mia pukematanã ee ia ee	he covered your chest completely ee ia ee
xudi ina bidawen ee ia ee	let's remove the necklaces ee ia ee[comment by Leôncio, the owner of song: it was very beautiful. That's why you have to remove it to recover].
nawa huni pekakin ee ia ee	the vine nawa huni is letting loose ee ia ee
pae pekaxunamen ee ia ee	the vine already dropped ee ia ee
pae xabatanimen ee ia ee; ee ia ee	the vine is getting clear ee ia ee

himi miã newane ee ia ee	The blood in you, everything colored, totally blue ee ia ee (blood= the vine)
mia newã baxakin ee ia ee	I throw the big blue on you ee ia ee
baxa duna dunankin ee ia ee	thrown, everything is striped, colored ee ia ee
min pae baxakin ee ia ee	the vine throws (the colors) on you ee ia ee
pae baxaxunamen ee ia ee	the vine has already thrown ee ia ee

miki pae meka ee ia ee	the vine is playing with you
huni nama kaiaxun ee ia ee	in the middle of the vine
hatun nai dewedi ee ia ee	their song from the sky comes singing
nai dewe keneya ee ia ee	their song with design
mane beidaxumen	singing he brings them
[the vine comes from far away singing for the people to get better]

xawã bani teskarã ai e	macaw's peach palm straw ai e
In the vine song this is how we call peccary's fur. Because, if one eats male peccary, one has to call this way, in order not to faint. You call peccary's fur and remove it. Palm straw. You were already wearing peccary cloth. Afterwards remove it, they are saying.
ha kama puanã ai e	his big fur on his back ai e
tseka beirãxuma ai e	remove it, carrying ai e
bene siu pusinã ai e	testicle of male peccary, remove it from inside
In order not to become ill you have to remove all the poison of the peccary's substance in order not to faint.
há tsius tameni ai e	it's stuck way inside ai e
tseka beirã xuma ai e	remove his penis ai e
xawã kuni henerã ai e	took macaw electric fish soup ai e
ha naxun apakin ai e	poured it here inside my belly ai e
pae bua kaia ai e	it is already taking its strength away
the electric fish gave a shock to the vine, who is withdrawing

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COPÉRNICO NA AMAZÔNIA: VIRADAS ONTOLÓGICAS PELA PERSPECTIVA DAS ETNOLOGIAS AMERÍNDIAS

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[1] Els Lagrou is a professor in the Department of Anthropology at Federal University of Rio de Janeiro (UFRJ) and has published, among other books, A fluidez da forma: arte, alteridade e agência em uma sociedade amazônica (Kaxinawa, Acre) (2007).