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The Yanomami ceremonial dialogues (wayamou) are a ritualized form of verbal exchange aimed at inter-community conflict resolution. This paper is devoted to describing and analyzing these ceremonial dialogues, taking a closer look at a. the significance of their tropic nature; b. the role played by knowledge acquired in dreams; and c. the manner in which « naming » the forest socializes space, peopling it not only with communities, but also with resources and exchange possibilities. I shall demonstrate that this combination of features delineates a political aesthetics reminiscent of shamanic form and efficacy. Such proximity suggests lines of continuity between political and religious agency, helping to bridge the gap Amazonianist anthropology has carved between the analysis of intra-human politics and that between humans and non-humans.

ABSTRACT This paper is devoted to the means at amerindians’ disposal to augment personal efficacy, that is, props used to increase influence on others. My argument, in a nutshell, is that dreams, magic plants (and other substances classed together with them), and metaphorical discourse are such means of aiding one’s influence on others or avoiding being the target of others’ influence. The second point is that such props, aids, or intensifying devices must involve the interaction of what are normally translated as ”souls“, ”vital images“, or “doubles“ the immaterial aspects of the person if they are to be effective.

This paper is devoted to the means at amerindians’ disposal to augment personal efficacy, that is, props used to increase influence on others. My argument, in a nutshell, is that dreams, magic plants (and other substances classed together with them), and metaphorical discourse are such means of aiding one’s influence on others - or avoiding being the target of others’ influence. The second point is that such props, aids, or intensifying devices must involve the interaction of what are normally translated as ”souls“, ”vital images“, or “doubles “ - the immaterial aspects of the person - if they are to be effective. Este artigo é dedicado aos meios à disposição dos povos ameríndios para aumentar a eficácia pessoal, ou seja, meios usados para aumentar a influência sobre os outros. Meu argumento, em poucas palavras, é que os sonhos, as plantas mágicas (e outras substâncias classificadas junto com elas) e o discurso metafórico são esses meios de auxiliar a influência sobre os outros-ou evitar ser alvo da influência dos outros. O segundo ponto é que tais meios, auxílios ou dispositivos intensificadores devem envolver a interação do que normalmente se traduz como “almas”, “imagens vitais” ou “duplos”-os aspectos imateriais da pessoa-para que sejam eficazes.

Depuis plus d’une dizaine d’années, le bruit courait dans les milieux de l’ethnologie que le tandem Kopenawa-Albert concoctait quelque chose de réellement exceptionnel. Certaines prémices avaient même déjà circulé (Albert 1993 ; Albert et Kopenawa 2003 ; Viveiros de Castro 2007). L’attente en aura valu la peine ! car voici un opus magnum sans équivalent dans l’anthropologie amazoniste. Nul doute que La chute du ciel… entrera dans le panthéon des grands textes de l’anthropologie et laissera un...

Luciani reviews Quem somos nos: os Wari' encontram os broncos by Aparecida Vilaca.