SMITHSONIAN INSTITUTION

BUREAU OF AMERICAN ETHNOLOGY

BULLETIN 143

HANDBOOK

OF

SOUTH AMERICAN INDIANS

J ULIAN H . STEWARD, Editor

Volmne 1

THE MARGINAL TRIBES

Pt"epnred in Coopenuion With tbe United States Department of St ate as a Project of

the Interdepartmental C ommittee on Cultural and Scientific Cooperation

UNITED STATES

GOVERNMENT PRINTING OFFICE

WASHINGTON : 1946

c.
 THE CARIRI

By RoBERT H. LoWIE

TRIBAL DIVISIONS AND HISTORY

The Oariri form a distinct linguistic family compnsmg the

Dzubukua, K i pea, Pedra Branca, and Sapuya dialects, the last being
considered the most aberrant. At the time of the Portnguese occupa­
tion they resided in the interior of Brazil, and their documented
habitats were as follows (lat. 8° S., long. 40° W.) :
(1) Serra dos Garirys Velhos (Kipea Cant'·i), 17th century.
(2) Pilar (where Kipea were gathered and their descendants remained until
the beginning of the 19th century).
(3) Missao Velha. Missao Nova, Barbalha, Crato, and Milagres (Cariri Novos),
1670. The Crato Carirt were removed to the capital, Fortaleza, in 1"780;
in Milagres remnants persisted as late as 1876.
(4) Sources _o f the Itahim River. These Carir'i (Q~'iriri) were warred aga inst
prior. to 1701 and are not mentioned subsequently.
(5) ISlands of the Sao Francisco River (Dz'l'zukot~a Garin). Pambli Island,
1702; Oacarapa Island, 1702; Cavallo, Iraqul1, and Inhamum Islands, 1746.
(6) Curral dog Bois, 1759.
(7) Collegio (mixed with Wak6na and Oarapot6), untll the beginning of the
19th century.
(8) Massacara (jOintly with Oatrimbi). 1759.
(9) Sacco dos Morcegos, 1759.
(10) Canna Braba, 1759.
(ll) Jurfi, 1759.
,<12) Natuba. 1759.
( 13) Aldea do Rio Real, 1759.
(14) Aramary, 1759.
(15) Pedra Branca (Oa.muni Car·iri) , 174.0--1865 j remnants at Paragua~u
Reservation.
(16) Caranguejo (Sapuya Ouriri). 1740 until after 1818.
Of these groups, the Oam'IIirU and Sa'flUya were the only ones west
of Bahia. Tbey were not transplanted there from the north, but
prior to their being placed in settlements by the Whites, occupied
the mountains of the same region. Tbe range of the family is indi­
cated by the fact that these southernmost members had for their
enemies the Botooudo-speaking Guerens of the 17th century, and in
the- 18th' centiir.f the linguistically undefined Payaya, whereas con­
geners lived north of the Parahyba River.
557
558 SOUTH AMERICAN INDIANS ca:. A. :i'il. BULL. 14&

Reduced in numbers through Portuguese and Dutch contacts,

Owiri Indians were settled by the Jesuits in aldeas west of Bahia.
The OamuTU and the Sapuya were visited in 1818 by Martius (1867,
1: 347 if.), who still found about 600 survivors. By 1891 the Owiri
were said to have become extinct. This statement now requires slight
modification. The OamJUl'u, ousted from their aldea in about 1865,
were killed off or scattered, but remnants reunited at Santa Roza on
an affiuent of the Rio da Contas. There they joined some Tupinaki
from near Porto Segura and a few r"pinamba from Batateira, near
Areas. Once more driven out by Neo-Brazilian pressure, the mixed
group gathered at the headwaters of the Gongogy River, near Sao
Bento, whence they ultimately sought refuge on the Paragua<;u Reser­
vation, founded in 1927 between the Caxoeira and Pardo Rivers.
Among the 123 natives of v •.rious extraction there in 1938 Nimuendaju
(mss.) found a handful of OamuTU from whom a few isolated data
could be secured. One old OamuTU woman was still making pottery
for her own use.
CULTURE

The 0 ariri were on a higher level of culture than most eastern

Brazilians. They grew manioc, maize, beans, and cotton; slept in
hammocks ; made pottery molded at the base and coiled above, corre­
sponding to the ShwcuTU ware of Cimbres, Pernambuco; and are even
credited with having a simple loom. The houses were of the wattle­
and-daub type, with roofing of palm fronds or other foliage. These
Indians were not cannibals. Their weapons included bows, arrows,
and spears, but not war clubs. In the last quarter of the 17th cen­
tury they went nude and made only occasional use of labrets and
earplugs; genipa and urucu served for decoration.
According to Martin de Nantes (1706), the women generally hen­
pecked their husbands. P lurality of wives was permitted and di­
vorce was easy. The chief exercised real authority only in warfare,
but might derive power from the number of kinsmen supporting him.
Except in cases of extreme old age, death was imputed to sorcery and
the relatives would kill the evildoer. The chief of !tapoa was killed
and burned for sorcery by his own people. Importance was attached
to bird omens. Apparently there were puberty rites for both sexes.
Girls had their arms scarified in order to become good spinners, and
boys correspondingly underwent mortification of the flesh in a 10-day
festival. In order to make them good hunters and fishermen, their
elders would burn fish and animal bones, drinking the ashes with the
sap of some bitter herbs, scarifying the novices with teeth, and rub­
bing ashes into the skin. The lads were obliged to rise very early to
hunt and had to present their gamebag to tbe older people, getting
VOL. I} THE CARIRI-LOW IE 559
for their fare only a thin broth of maize or cassava. In consequence
they grew very thin by the end of the period, which was further
characterized by nocturnal singing and dancing.
After delivery a woman ate no meat, fish, eggs, or meat broth, being
restricted to a vegetable fare until teething set in, lest the child die
or lack teeth. Doctors treated their patients with tobacco smoke and
chants.
In 1938 Nimuendaju (mss.) gleaned a few facts about the ancient
Yurema cult. An old master of ceremonies, wielding a dance rattle
decorated with a feather mosaic, would serve a bowlful of the infusion
made from yurema roots to all celebrants, who would then see glorious
visions of the spirit land, with flowers and birds. They might catch
a glimpse of the clashing rocks that destroy souls of the dead journey­
ing to their goal, or see the Thunderbird shooting lightning from a
huge tuft on his head and producing claps of thunder by running
about.
Mythology.-The two myths recorded by Martin de N{lntes (1706)
are significant. In one of them Touppart, "God" (cf. Tupi Tupan),
sends an old friend to the earth to live with the Indians, who address
him as "Grandfather." One day they go to hunt, leaving their chil­
dren with Grandfather, who transforms his wards into peccaries.
After sending the parents on another hunt, he takes the transformed
children to the sky up a tree, which he orders the ants to cut down.
The 0 ariri vainly try to set the tree up again so they can climb
down. Finally, they make a rope of their girdles, but it proves too
short; they fall down to the ground and inj ure their bones. N ever­
theless, they beg Grandfather to come back to earth, but instead he
sends them Badze (tcbacco), to which they thenceforth make offerings.
According to the other tale, the Oariri had but a single woman
among them and begged Grandfather for more. He sent them bunt­
ing, made the woman delouse him, and caused her to die. He then
cut her up into bits corresponqing to the number of men. When they
came back, he ordered them each to wrap his piece up in cotton and
suspend it in his hut. He sent them hunting once more and, when
they returned, the fragments had turned into women, who were
already preparing food for the men.'

BIBLIOGRAPHY

Adam, 1897; Bernard de Nantes, 1896 (facsimile of Lisbon ed., 1709) ; Goeje,
1934; Martin de Nantes, 1706; Martins. 1867; Nimuendajil, mss.; Pompeu
Sobrinho, 1928.

J The same explanation ot the origin of women was reCQrded by Nlmuendaj6 among
the Sherente.
580 S OUTH AMERI CAN INDIANS [ B. A. E. B ULL. 113

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