The
cosmos is represented in a stratigraphic way: layers
of land placed one on top of the other, producing parallel
planes which do not physically communicate, except through
the beings that inhabit them. What identifies these
layers as members of the same class is their morphological
base. Each level presents its own morphology composed
of water, earth, trees and animals, varying only in
form, size and number.
Although all the levels are designated migi,
earth, the difference between them is marked
by their contents and the place they occupy in the structuration
of the cosmos.
The Pirahã admit they do not know the exact number
of levels. Despite the uncertainty in relation to the
layers of earth composing the cosmos, people reduce
this complex structure to a single model, retaining
details and impressions for only five levels, which
appear to make up the minimum possible form for representing
their cosmology.
____________________ abaisi
e ibiisi
____________________ abaisi e ibiisi
____________________ ibiisi
____________________ abaisi, kaoaiboge,
toipe, ibiisi
____________________ abaisi e ibiisi
The lines correspond to the cosmic levels. Each
of these is inhabited by particular beings (see the
names on the right). The middle level is inhabited exclusively
by ibiisi beings, the others by both abaisi
and ibiisi, except for the level immediately
below the middle, which also shelters the kaoaiboge
and the toipe. Ibiisi is a generic designation
for human being: the Pirahã, Whites
and other Indians are all ibiisi. What defines
an ibiisi is its possession of a body with a
specific form. The abaisi have the same general
form as the ibiisi (they are anthropomorphic),
but this form is imperfectly realized: they are defective
or deformed beings. The kaoaiboge and toipe
are posthumous transformations of the ibiisi,
inhabiting the level immediately beneath the middle.
The Pirahã have an elaborate naming
system directly linked to their cosmology. A Pirahã
child receives its first name even before birth while
still in the maternal womb. The received name has a
close relation to fetal conception it is the
name of the body (ibiisi).
Another source of names comes from the abaisi
beings who inhabit the cosmos. While the names linked
to conception, origin names, are responsible for the
creation of its matter, its support, the ibiisi
(body), the names linked to the abaisi beings
are related to its soul, destiny
names.
The dead have an important role in the naming
process. While the abaisi compete to provide
names to give to the soul or the possibility
of a posthumous destiny, the dead in general compete
for the responsibility to appear in the shamanic ritual,
representing the name of the abaisi and passing
them, via the shaman, to the ibiisi. The Pirahã
belief is that by possessing an abaisi name,
the transformation into kaoaiboge and toipe
will be assured, each of these thus determining a destiny.
Each abaisi name possessed by an individual refers
to the possibility of his or her transformation into
two beings, called kaoaiboge and toipe.
Kaoaiboge is a peaceful being that feeds
on fruit and fish, a victim of the cannibalistic toipe.
Thus, if an individual has eight abaisi names he or
she will certainly have his or her destiny assured through
transformation into eight kaoaiboge and eight
toipe.
The relationship with enemies is another source of names.
According to the Pirahã, a class of people designated
euebihiai used to exist in their society. This
category included the warriors/killers whose main objective
was the killing of enemies and game, providing the ritual
food to be consumed. Enemies produced names, game no,
but both were treated in the some form in the rituals
performed for their ingestion. The killers carefully
observed the enemy before killing him in order to name
him. The killer then gave the enemy the abaisi
name possessed by a deceased person.
We can see that the logic of this type of onomastic
practice was based on the physical similarity of bodies:
an enemy body and a dead Pirahã body. Equal bodies,
equal names. This logic is still employed today for
naming strangers. In killing the enemy, the euebihiai
acquired his name. He kept it for himself or transmitted
it to other Pirahã.
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