"Cargo Cult" na Amazônia. Observações sôbre o milenarismo Tukuna (Queiróz 1963)

Autor:	Queiróz, Maurício Vinhas de
Data:	1963
Título:	"Cargo Cult" na Amazônia. Observações sôbre o milenarismo Tukuna
Detalhes:	América Latina ano VI, n. 4, p. 43-61 Bibliografia Crítica da Etnologia Brasileira, Volume II (Baldus 1968)

Itens afins

• Curt Nimuendajú e os Jê (Melatti 1985)
• A obra lingüística de Curt Nimuendajú (Camara Jr. 1959)
• A morte e as mortes de Curt Nimuendajú (Laraia 1988)
• Curt Nimuendajú (Baldus 1945)
• O fotógrafo Curt Nimuendaju: Apontamentos de antropologia visual no Brasil (Mendonça 2009)
• O "Mappa Ethnographico do Brazil Meridional" e sua autoria (Ribeiro 2012)
• Ordem de palavra: primeiros passos para uma relação entre som, forma e estrutura em tikuna (Soares 1992)
• Língua/linguagem e tradução cultural: algumas considerações a partir do universo Ticuna (Soares 2008)
• Oral Consonant Acoustics in Tikúna (Yurí-Tikúna) (de Carvalho 2011)
• Análise linguística de um livro tikúna. Revivendo Toru Dü’ügu (Vasques 2011)
• A Fresh Look at Amazon Indians: Karl von den Steinen and Curt Nimuendajú, Giants of Brazilian Anthropology (Hemming 2003)
• Informação e objeto etnográfico: percurso interdisciplinar no Museu Paraense Emílio Goeldi (Benchimol 2009)
• As interrogativas em Ticuna: propondo o movimento encoberto (Braga 2010)
• A sintaxe de interrogativas e a operação Mover Traço em Forma Lógica: observando a língua Ticuna (Braga 2011)
• Ngĩa ta eataegü! / ¡Vamos a escribir! / Vamos escrever! (Leturia Nabaroa 2010)
• Estruturas fonéticas da língua tikúna: um estudo acústico preliminar (Carvalho 2010)
• On the relation between syntax and phonology in Tikuna (isolated), Marubo and Matses (Panoan family) (Facó Soares 2000)
• Cantos del ritual de la pelazón Tikuna (Angarita 2010)
• Formas de tratamento e construção das relações temporais em relatos míticos Tikuna (Gómez-Pulgarin 2009)
• Macro-Daha: reconstrução de um tronco lingüístico do noroeste amazônico (Jolkesky 2009)

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Digitalizado por Renato Nicolai (biblioteca pessoal) em junho de 2018

Resumo

The author describes and interprets the cargo cult that has arisen in recent years among the Tukuna Indians of the Amazon, the basis of which is the expectation of the arrival of a large, mythical ship full of commodities. This is a new, clearly characterized phenomenon among the tribe, which imposes on the researcher the obligation to re-examine a number of postulates and conclusions which had been considered as definitive by the students of messianic and millenarianist phenomena.

The author describes some basic aspects of Tukuna society and of the changes it has undergone through contact with "civilized" people, in order to place the millenarianist movements in adequate perspective, both before and after the apparition of the cargo cult.

He mentions seven prophetic movements which have arisen among the Tukuna, since the beginning of this century to the present day. He bases his discussion on the last three movements, all of which appeared after 1940 and about which there is more information. Starting with the content of these prophetic manifestations, the author discusses some of the interpretations that have been offered of native religious liberation movements. He states that the rigid use of a classificatory typology or of an inflexible conceptual framework can be an obstacle to the deeper understanding of these phenomena.

He concludes that Tukuna millenarianism can only be explained in terms of the socio-economic conditions which arose from their contact with "civilization", particularly the domination and spoliation of the Indians by the rubber gatherers, who have appropriated tribal territory and are imposing on them a highly unfavorable trade. Tukuna messianism is a praxis whereby the Indians try to liberate themselves, consciously or unconsciously, from these conditions. Their messianic beliefs are elaborated on the basis of preexisting mythological material, but they satisfy subjective and objective needs of an entirely new social situation. Thus, the traditional myths and conceptions are adapted and modified, whenever necessary, by the addition of new ideas, taken either from the "civilized" world or developed by the Indians themselves.

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