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- Part of the Tupi-Guarani language group.
- Residing at the designated Jiahui Indigenous lands near the top of the Juruena river in Mato Grosso. And the middle of the Madeira River.
- Maintained general isolation from other Indigenous groups.
- The people separate into 3 domestic groups for hunting and resources, but all come together for economic reasonings.
- Large produce, acai, cashew industry.
- Hunting is an exclusively male activity.
- Currently protected under land-conservation acts and are slowly having their native land reserved back to them after it was taken by Portuguese ranchers.

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https://padlet.com/eab2026044491/the-guat-indigenous-tribe-yxog69zjacxs4d07

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originally lived in the upper/middle section of the Jurua river, most of them still live there but now they are also found on the Curuçá, Javari, Itaquaí and Jutaí rivers.

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The Kalankó are descendants of one of the indigenous peoples who lived, during the 19th century, in the Brejo dos Padres village, in Pernambuco. The impact that colonization had on native natives in Northeast Brazil was brutal and one of the main consequences of this process, in addition to the enslavement and extermination of various peoples, was the settlement of indigenous people.

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Xingu, Peixoto de Azevedo - State of Mato Grosso

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Xingu, Peixoto de Azevedo - State of Mato Grosso

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Xingu, Peixoto de Azevedo - State of Mato Grosso

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The Xingu Tribe who live in what is known as The Indigenous Park of the Xingu.

There are multiple ethnic groups that live in this park, so there are many different languages spoken among them, such as Aweti, Matipu and Trumai. Marriages and intermingling between these groups are common, and they all are strongly linked to each other and have good relationships with the different groups. Portuguese is also used as a contact language among them, and is often learned through outside influences like television.

Many villages have been built in the park, and an interesting fact is that many of the buildings were historically for men only and women were not allowed to even see inside. Communal houses and houses for sleeping were also common in the past.

Their interactions with Portuguese "explorers" were actually initially peaceful, and the many ethnic groups in the park were so united and strongly linked, it was hard for the Portuguese to culturally influence them much. However, the Portuguese explorers settled into their land very aggressively, bringing with them diseases like measles, which killed thousands of people. They built many facilities on their land, such as air bases, and had no respect for the indigenous natives.

The Xingu tribes are still currently living in the park and there are indigenous organisations, such as the Indigenous Land Association of the Xingu, that have been established, and one of their many goals is to protect their territory.

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São Paulo de Olivença, AM, 69600-000, Brazil

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A tribe marked by its violent past, however it is also the most volumous tribe located in the Amazon Rainforest. It is believed that it has spread accross 6 different counties, all near the Solimões river. They still are there to this day.

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Some of the tribal names are Pisinawa and Kaxinawá.
They start at a very young age of adding gendered roles and are raised in certain ways they also have rituals participated in regarding these gender roles. The cooking they have is highly diverse with many different dishes and is handled by women. As early as the 18th century colonisers were apparently already distributing slave raid expeditions and although there is no record of initial violent encounters the first incursions were sporadic and short term. They currently live on the Brazilian-Peruvian border.

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The Oro Win or Oro Towati are an indigenous group of around 88 people. They lived in the headwater region of the Pacaás Novos river, currently in the Uru-eu-wau-wau reservation.
The origin of the name Oro Win is disputed. Some people say it means "people who pain themselves" while others tell that it was made up by a woman captured by rubber tappers, fearing that she would be murdered due to the tribe's presumed raids on some of the rubber plantations.
The Oro Win speak both their native language, that belongs to the Txapakura family, and the language of the neighboring Wari tribe. They also use Portuguese for day-to-day use.
The Oro Win had many contacts with Portuguese settlers. They were victim to many brutal massacres by rubber bosses, such as Miranda da Cunha.
Exogamy is common in the tribe, usually arranged on festival days. This stems from mythology. They support themselves mostly from fishing, and hunting forest animals such as tapirs or monkeys. Ocasionally, some chickens are either stolen from rubber plants or raised from fledgelings. They also grow maize and tubers, such as sweet potatoes, and forage  assai nuts, Brazil nuts, and honey.

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The Barasana people, also known as the Hanera, are one of the many tribes located along the Uaupes River, there are a total of 17 groups located in the basin. This tribe, along with a couple other tribes all settled near the Uaupes River. These neighboring tribes share many things though, and even have a unique government of sorts, which allows trade, intermarriage, occasional feasts and more. As for their language, they use a quite popular way of speaking, which most tribes understand as well. This comes in useful when trying to make deals and trades with other tribes. For their social organization, individuals belong to their fathers group and tribe, in which there is an hierarchy, where those who are born first have more power over the younger siblings. They also have a strange rule in which you must marry someone in a different group and who speaks a different native language. These people thrive off of the river, in which they catch fish and other goods. The article does not mention much about gender roles, but it says that women have to move into the mans home after marriage, but other than that, I think that both genders have similar jobs. When the colonists arrived, they had a very negative relation with this tribe, in which over the span of many years, they were enslaved and transformed into Christianity by the missionaries. They were forced to work for the rubber companies, as slaves, during the great rubber boom. Later in time, the Franciscans and the Salesians came, they thought that they were worshiping the devil and doing satanic rituals. In order to "cure" these people, they sent them to organized towns, in which they were forced to live in one family houses and go to school learning about Christianity. This harmed them the most because it almost completely deprived them of their culture and natural ways of life. Now a days these people are found near the upper part of the pira-parana river. According to recent estimates, there should be around 1,500 people in this tribe today.

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There was an estimated Kaingang population of 25,875 people living in 32 Indigenous Lands (Funasa, 2003). However, there is a presence of families living in urban and rural areas close to the ILs. In greater Porto Alegre-RS, three Kaingang groups emerged and started to live in the city, and one has already found a place to build a village. They are groups formed by an entire extended family or part of the one that remained in the IL of origin. In the rural zone, the Kaingang presence takes place by family units or individually, who, due to the impossibility (economic or political) of living in the ILs, began to live as unskilled workers on farms and farms in the regions close to the villages. If all these families are counted, the Kaingang population could reach 30,000.The Kaingang, like other groups of the Macro-Jê linguistic family, are characterized as sociocentric societies that recognize dualistic sociocosmological principles, presenting a system of moieties. Traditional Kaingang dualistic socio-cosmological principles operate on a social structure based on the articulation of territorially located social units, formed by intertwined families that share ceremonial, social, educational, economic and political responsibilities.
The reports of travelers and researchers from the past recorded the richness of the Kaingang arts and material culture. They made war and hunting weapons, fabrics from wild nettle fibers, caraguatá splints, bamboo baskets of various sizes and shapes for different purposes, ornaments and adornments, and ceramic utensils and porongos (gourds).

The history of contact between the Kaingang and European colonizers began in the 16th century, when some groups that lived closer to the Atlantic coast had contact with the first Portuguese. However, historical records from that time do not reliably specify those groups that were the ancestors of today's Kaingang.As there were few who accepted to live under the command of the Jesuits, the Kaingang lived freely in the fields and forest regions of the south of the country until the 19th century, when they were conquered. They had conflict interactions with colonists, specially the jesuits. They faught in favor  of their territories against the jesuits.
They are now located in Rio Grande do Sul, Sao Paulo, Parana and Santa Catarina

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Maxakali Terra Indígena, State of Minas Gerais

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Maxakali Terra Indígena, State of Minas Gerais

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Maxakali Terra Indígena, State of Minas Gerais

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Tikmu'ún

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São Gabriel da Cachoeira, AM, 69750-000 브라질

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They call themselves the Kubewa or Pamiwa. They speak a language of the Eastern Tukanoan family, In Brazil, they live in three villages on the upper Uaupés and are found in small numbers on the upper Aiari. The Kubeo are accustomed to marrying amongst themselves, people who speak the same language. They specialize in the manufacture of barkcloth masks.

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Kalapalo - State of Mato Grosso - Isadora 

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Kalapalo - State of Mato Grosso - Isadora 

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Beco Garcia, 520 - Vila Sarney, São Luís - MA

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Beco Garcia, 520 - Vila Sarney, São Luís - MA

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Beco Garcia, 520 - Vila Sarney, São Luís - MA

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Awá tribe has a rich culture of craftsmanship built upon a wealth of inventive techniques specific to their unique environs.
Contact was not a positive experience for the Guajá as they suffered heavy population losses. The reason for the population loss is because of disease being spread.
The Guajá that are in permanent contact live on the Alto Turiaçu (530,520 hectares) and Caru (172,667 hectares) Indian Reserves

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The first reports of the Asurini do Xingu stated their location on the banks of the Bacajá River. Nowadays, they are composed of 150 Indians located in Koatinemo, Pará. Their language is a branch of the Tupi-Guarani dialect. Their social structure is similar to the Tupi groupings as well. The extended family is a group of women who are related by kinship and are always led by a man. There are various occurrences of polygamous marriages. In these cases, the eldest woman has already surpassed reproductive age, and the youngest devotes herself entirely to ritual activities, learning graphic art, and assisting their "mother" in basic activities such as growing crops, collecting, food preparation, weaving, and pottery. Aside from hunting, fishing, and gathering, agriculture is the Asurini's primary subsistence activity, and manioc is the cornerstone of their diet. They also grow corn , yams, sweet potatoes, tobacco, cotton, urucum, peanuts, beans, watermelon, and bananas. Following the gendered division of labor, men are responsible for soil preparation and women are responsible for planting and harvesting. There is a wide variety of motifs and patterns used to decorate the ceramics, some of which are utilized to adorn the body through tattooing or genipapo painting. Anhynga kwasiat, a mythological entity who gave men the design, and Taingawa, a doll used in shamanic ceremonies that also means "image, model, replica of the human being," are only a couple of the supernatural entities or symbolic aspects stylized into these patterns.

According to the French traveller H. Coudreau, the Asurini made their first contact with Whites at the end of the nineteenth century. During this time, the tribe was also attacked by rubber extractors who set fire to their villages. Many Asurini were massacred in confrontations with the Kayapó or the Araweté between then and the year they were contacted, 1971, when women and children were also taken hostage. The population of the Asurini of the Xingu had dropped approximately 50% by 1982, owing primarily to the effects of new diseases transmitted by the Whites who participated in these excursions but were completely unprepared to confront a non-immunized tribe.

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The Northwest Amazon has been inhabited by ethnic groups who speak languages from three language families for at least 2,000 years: Arawak, Maku, and Tukano. This area of the Amazon covers the basin of the Upper Rio Negro and is located where the border between Brazil and Colombia forms the shape of a dog's head.

The roles of men and women are very different, the role of men is to to cut down and burn areas of the forest or old secondary growth for the making of the gardens, along with hunting and fishing every day or during the night. On the other hand,  the women bathe the group, get the firewood, cook the food, take care of the younger kids, and go to the garden to harvest, replant and clean out the weeds. Finally, girls assist their mothers from a young age, initially by taking care of their younger siblings so that the adults may go to work, and later by helping with all household duties.

These ethnic groups had a very hard and rough time, along with a very violent engagement with colonizers. Since the mid 17th Century, there has been a dramatic decrease in the indigenous population, this is due to slavery and various epidemics. Additionally, there was an increased need for manual labour for harvesting "backland drugs" [ie., spices, etc.]. Furthermore, under the guidance of the "ransom troops" and the "good wars," the colonists and missionaries of São Luís and Belém were persuaded to launch incursions into the rural areas of the Rio Negro and Amazon, enslaving Indians, and killing those who resisted. Finally, by the middle of the 18th century, it was estimated that over 20,000 Indians had been captured and forced to descend the Upper Rio Negro as a result of the slave trade, which peaked in the 1740s. Private slavers who operated outside of the legal slave trade also took an unknown amount of captives.

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Kurâ
The Bakairi are a riverine people, agriculturalists and fishers; hunting and gathering complement these activities. They converse in the Cariban language of Bakairi. They go by the name Kurâ, whereas Bakairi is a phrase from Portuguese whose origin is uncertain. They currently reside in the Santana and Bakairi Indigenous Territories of northern Mato Grosso, in the municipality of Paranatinga, in the northern cerrado south of the Amazon rain forest. They were more numerous before European contact, like the majority of indigenous peoples. In 1999, there were roughly 950 Bakairi, 898 of whom resided in the two Indigenous Territories. Only 261 were reported in 1965. Hermann Meyer, a German explorer, discovered them on the Coliseu River and determined that they were depopulated and corroded by the western Bakairi's "civilization." On the Indigenous Lands of the Bakairi, in the state of Mato Grosso, they reside.

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Pindaré Mirim, Pindaré-Mirim - State of Maranhão

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Pindaré Mirim, Pindaré-Mirim - State of Maranhão

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Pindaré Mirim, Pindaré-Mirim - State of Maranhão

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Guajajara/Tenetehára
The primary source of food is farming and fishing since most of the villages are on a river. They believe in many gods, holding rituals to honor them. They also base a lot around mythology, with twins having a special place in many stories. The Guajajara call their language ze'egete ("the good speech"). Men control most of the leadership-based and political positions in the tribe. In general, only members older than 60 years old have indigenous names. They were first persecuted by Portuguese slave-hunting expeditions, but eventually reconquered their land and gained back their independence from the Jesuits. However, there has continued to be conflict into the modern day. They still exist in large numbers today.

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The Arara tribe was discovered in as early as the 1850s by settlers along the shore of Xingu. The first many interactions were peaceful and the tribe showed no signs of aggression. They sent members of each others' settlements to discover more about each other for a long time. The settlers even deemed this tribe "nomadic" and "peaceful. That is until 1961, the Arara tribe supposedly killed a pet of one of the settlers on the shore. This sparked violence from the tribe after they were brutally ambushed by the Altamira police. This sent the tribe into a spiral of movement after the battle with the police. There have been only a sprinkle here and there of appearances since.

The language these peaceful tribe members speak is called 'Karib'. To get their nutrients, they hunt and grow crops when the seasons are fruitful. They don't wear any wear near as much clothing as most non-tribal humans do, normally in photos, they simply wear a leather looking strap across their shoulders and occasionally a similar appearing flap of leather over their nether regions.

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The Northwest Amazon has been inhabited by ethnic groups who speak languages from three language families for at least 2,000 years: Arawak, Maku, and Tukano. This area of the Amazon covers the basin of the Upper Rio Negro and is located where the border between Brazil and Colombia forms the shape of a dog's head.

The roles of men and women are very different, the role of men is to to cut down and burn areas of the forest or old secondary growth for the making of the gardens, along with hunting and fishing every day or during the night. On the other hand,  the women bathe the group, get the firewood, cook the food, take care of the younger kids, and go to the garden to harvest, replant and clean out the weeds. Finally, girls assist their mothers from a young age, initially by taking care of their younger siblings so that the adults may go to work, and later by helping with all household duties.

These ethnic groups had a very hard and rough time, along with a very violent engagement with colonizers. Since the mid 17th Century, there has been a dramatic decrease in the indigenous population, this is due to slavery and various epidemics. Additionally, there was an increased need for manual labour for harvesting "backland drugs" [ie., spices, etc.]. Furthermore, under the guidance of the "ransom troops" and the "good wars," the colonists and missionaries of São Luís and Belém were persuaded to launch incursions into the rural areas of the Rio Negro and Amazon, enslaving Indians, and killing those who resisted. Finally, by the middle of the 18th century, it was estimated that over 20,000 Indians had been captured and forced to descend the Upper Rio Negro as a result of the slave trade, which peaked in the 1740s. Private slavers who operated outside of the legal slave trade also took an unknown amount of captives.

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The word Tsohom-dyapa translates to "toucan people" also known as Toucano by the region's non-indigenous tribes. similar to the languages of the Kanamari and Katukina of the Biá River. The name Tsohom-dyapa is a self-designation typical to the Kanamari subgroups. This unique tribe with an estimated 100 people (1981) was located in the  Vale do Javari Indigenous Land, an area far west of the state of Amazonas, inhabited by various indigenous peoples, including the Kanamari, Marubo,   Matis, Matsés (also known as Mayoruna), Kulina-Pano and Korubo.

The language spoken in this tribe is called Katunika from the Katukina family. The Tsohom-dyapa tribe was later isolated according to the FUNAI (Fundação Nacional dos Povos Indígenas). Tsohom-dyapa faced 2 phases of isolation the first, around 1912, distanced them from the (other) Kanamari, but did not isolate them completely from a portion of the Kanamari who lived (and still live) on the Jutaí river; and the second, more recent, that probably occurred in the 1970s.

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Name of traditional tribal name: Mbya

Description of Culture/ Way of life (language, clothing, food, social system, gender roles unique to this tribe)

Initial Contact with Europeans (identify who they came into contact with)

The tribe Mbya speaks a dialect of the Guarini language, while adopting a very social dynamic style of life. Their lifestyle is filled by activities such as cultivation of plants, visits from kin, rituals, exchange of materials for artwork. Research shows that, "The Guarani have a long and difficult history of contact (since the XVIth Century), in large part defined by the confiscation of their territory."

Where are they now?

The tribe Guarani Mbya can be currently located in Argentina, Espírito Santo, Pará, Rio de Janeiro, Santa catarina, Tocantins, São Paulo and Rio Grande do Sul.

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A picture of the Macuxi tribe, rights belong to the Conselho Indigenista Missionário (CIMI)

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The Macuxi tribe, is a group of indigenous people from the Monte Roraima region, between Brazil, Venezuela and the Guianas. The word "Macuxi" is also used to refer to those born in the state of Roraima. The Macuxi population in Brazil is estimated at around 33,000 people and normally occupies the countryside and mountain areas in the north of Roraima. On the Macuxi's early days, they migrated in small groups because of the wars and then due to the confrontation with the Spaniards, they reached the Branco River. The conflict between Indians and Europeans ended up expelling the 'Karibes' from that region to other areas, which caused new tribes to go to the Branco River, some of these peoples were the Ingaricó, Maiongong (Yekuana), Taurepang, Wai-Wai, and Waimiri-Atroari 2 . The Macuxi's were considered “hostile”, so they took advantage of their repulation to expel and kill other indigenous tribes in order to settle in the region. Among the peoples they encountered on the way were the Wapixana, Purucotó, Sapára and Paravilhana. Of these, the last, did not end in bloodshed but ended up joining the Macuxi tribe. In this migratory movement, the Taurepang accompanied the Macuxi, fighting side by side, thus strengthening the group. Subsequently, they separate and each one establishes itself as an independet tribe. As a new culture was absorbed, new traits accumulated. The Macuxi population has around 30,000 inhabitants in Brazil, 9,500 in Guyana and an undetermined but low number in Venezuela.

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The Guajajaras, also known as Tenetehára, are an indigenous group that originated in Maranhão, where they still live in. They live in 11 different areas, some closer to the Amazon and some more towards the Cerrado. They speak their own language which is based off of Tupi-Guarani.
Men within the tribe have an advantage over women. Women, for example, are not allowed that much into political areas of the group. Also, education for boys is much easier to get than for girls, therefore creating greater inequality between both genders. However, there is nothing too specific about the group that divides gender other than jobs like hunting, but there has been improvement over time in this area.
There is no typical food from the tribe, but they do have many food origin stories within the group and they eat a lot of protein like fish as they live near rivers and lakes.
The Guajajaras had contact with some French explorers and had slave hunting done by the Portuguese.

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Description of Culture:

Language:

The official language of the Aruá belongs to the Tupi-Mondé Family.

Location and Origin:

They originated from the dispersion of Tupi families coming from the Aripuanã. A group of agricultures arrived in the edges of the river around the year 900 before actual times.
Nowadays they are located in Rio Branco and Rio Guaporé in the state of Rondônia, Brazil.

Characteristics of the Culture:

Absence of bitter cassava crop and cassava flour in the diet.

The existence of clearly delimited and named territorial subgroups.

Consumption of maize chicha as a daily drink.

Consumption of fermented maize chicha as a beverage on ceremonial occasions that alternated successively the roles of host/guest among the subgroups and served as an important mechanism of solidarity and cohesion.

Making of Marico (tucum fiber baskets woven in small or medium wefts).

Inhalation of angico powder as an intrinsic part of shamanic practice.

Shamanism

After contact with the national society, they were able to alternate between the roles of host and guest. Intersocietal marriages arose in response to demographic needs and served to strengthen ties between the nations of the region.

Shamanism:
Essential and very important part of this indigenous group. The cultivation of tobacco it is a cultural element shared by all the indigenous groups of the Guaporé region. They do not smoke it, they inhale it through a bamboo tube with a small container at one end containing the tobacco powder. The tobacco powder is called "snuff."

Initial Contact with Europeans:
In the region of the Guaporé and Mamoré rivers, the Jesuits remained for approximately 100 years. That province acted as a frontier guard for the king of Spain. The entire occupation of the eastern bank of the Guaporé was aimed at taking control of the area and destroying missions in favor of Portugal. This need to defend the frontier meant that the region was occupied intensively and systematically during the 18th century and employed a large number of indigenous people. Rivalries between Portugal and Spain led to the extinction of some indigenous societies. The conquistadors imagined the indigenous people as natural guardians of the frontiers and mobilized the populations for this purpose. At the end of this century, independence movements began to form on the continent, and as a result the region quickly emptied.

The process of conquest and colonization of the region caused several entire societies to disappear. In September 1982, the Guaporé Biological Reserve was created in the southern region of the state of Rondônia, covering lands in the municipalities of Vilhena and Guajará-Mirim. The Rio Branco and Guaporé ITs were ratified in 1986 and 1996.

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Bororo
Traditional name: Boe
Traditions: The term Bororo means village court, because of the traditional circular distribution makes the village center the court and the area for rituals. "Among their self denominations are those associated with territorial occupation: the Bóku Mógorége ('inhabitants of the cerrado', the savannas of Central Brazil) are the Bororo from the villages of Meruri..." (PIB).
First contact: "Available historical sources inform that the initial contact of the Bororo with the national society goes back to the 17th Century, when the 'bandeiras jesuítas' (Jesuit expeditions) came from Belém" they continued to have contact which rised in aggression, to the point that the Western Bororo from the colonists that they were considered extinct.
Where are they now?
Today the Bororo have six demarcated Indigenous Lands in the State of Mato Grosso that form a discontinuous, environmentally deteriorated area 300 times smaller than their traditional territory.

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Aikanã

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Santa Cruz do Xingu - State of Mato Grosso, 78664-000, Brazil

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Cinta Larga - Juína, State of Mato Grosso

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Cinta Larga - Juína, State of Mato Grosso

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Cinta Larga - Juína, State of Mato Grosso

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The group was given the general name Cinta Larga by the National Indian Foundation (Funai), which was derived from the fact that they wear wide belts made of inner tree bark around their waists. The locals came up with the moniker, which Funai embraced. Aside from the nickname "Broad Belt," which they have taken as a result of coexisting with members of Brazilian society, it is not now possible to identify the Cinta Larga by anything like a self-designation, a collective title for the entire group. General phrases like "we" or "our people," which in Cinta Larga is pzérey (p-, personal pronoun, 1a person; zét, person; -ey, plural), cannot be accepted in hasty translations.

The Cinta Larga language, along with the adjacent Gavio, Suru Paiter, and Zoró languages, is all the Tupi Monde family members, also referred to as the Tupi linguistic trunk.

Cinta Larga's population was expected to reach 2,500 in 1969. In 1981, a generous estimate of their number put them at no more than 500 individuals. After then, they had a new wave of population growth, reaching 1,302 people in 2001 and an estimated 1,300 people in 2003.

The first reliable source that refers to the Cinta Larga is an interaction with the survey team of the Rondon Commission in May 1915 when they explored the Ananaz River and traveled through the location of the present-day Aripuan Park. Later, close to the Perdidos stream, the expedition's camp was attacked by Indians from an "unknown nation," who killed the expedition's leader, lieutenant Marques de Souza, and the canoeman Tertuliano while the other members of the expedition managed to flee. The journey had initially encountered many Nambikwara groups, with whom the Commission had established good relations (A. B. de Magalhaes 1941: 455).

The white men first encountered the Cinta Larga people in 1968. Before the interaction, there were over 6,000–7,000 members of Cinta Larga. Many Cinta Larga perished following the collision. The culture of white guys is what they are currently surrounded by.

Them Now
The Cinta Larga people live in the Brazilian Amazon, on lands that spread through the states of Rondônia and Mato Grosso.

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Atikum Terra Indígena, Muquém de São Francisco - State of Bahia

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Atikum Terra Indígena, Muquém de São Francisco - State of Bahia

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Atikum Terra Indígena, Muquém de São Francisco - State of Bahia

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Xingu, Peixoto de Azevedo - State of Mato Grosso

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Xingu, Peixoto de Azevedo - State of Mato Grosso

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Xingu, Peixoto de Azevedo - State of Mato Grosso

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Yanomami:
The Yanomami is an indigenous population that dwells the Amazon's forest border with Venezuela. The Yanomami territory in Brasil is 9,6 million hectares, while the Yanomami territory in Venezuela is 8,2 million hectares. They are part of a culturolinguistic group that speaks other languages of the same family: Yanomamɨ, Sanöma, Ninam, Yanomam, ỹaroamë, Yãnoma.

They believe their origin came from the daughter of the great aquatic monster, owner of the plantations. Omama, the daughter, is referred to the origin of the societal rules and culture, as well as the Xapiripë, which are the spirits that help the tribe leaders.
They live in big, community houses, where the chores and divided by gender; they believe in equality for everyone, so there are no tribe leaders; they execute ceremonies to celebrate the harvest of the pupunheira and reahu (celebration of the dead). They believe in xamanismo, which is the belief that every creature, plant, etc. has their own spirit. They "drug" themselves to be able to see and control those spirits. *by "drug" I mean inhale yakoana, a hallucinogen snuff.*
Present days: In the 1940s, teams were sent to the Yanomami territory to delimit the border with Venezuela. After, the SPI (Serviço de Proteção aos Indígenas) or Indigenous Protective Service, established themselves in Yanomami territory and created an epidemic, killing multiple Yanomami. In the 1970s, the military government decided to build a road through the northern part of the Amazon Rainforest. Because of this, two entire Yanomami communities disappeared because of the illnesses brought by men. To the present day, this road is used settlers and cattle raisers for the Yanomami area deforestation.

(Canva I made about Yanomami)

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The Terenas, are indigenous people originally from Paraguay, but who migrated to Brazil. And they are currently in two Brazilian states, Mato Grosso do Sul and São Paulo.
The Terena speak Arawak (from arawak “flour eater”). We can also say that they are a bilingual people, where most of the time they learn to speak two languages: the mother tongue (by all means, indigenous) and a contact language (Portuguese. And their organization is made up of villages, in each village, has its own policy composed of a cacique, administrative and political head of the village, and a tribal advisor, responsible for the political relations of each sector. In other words, the village is organized like a functional country! In addition to all this, the Terena live from agriculture and have an appreciation for agriculture, It was the indigenous people who best adapted to the State's economy, due to their tradition of peaceful and adaptable Indians.

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The Terenas, are indigenous people originally from Paraguay, but who migrated to Brazil. And they are currently in two Brazilian states, Mato Grosso do Sul and São Paulo.
The Terena speak Arawak (from arawak “flour eater”). We can also say that they are a bilingual people, where most of the time they learn to speak two languages: the mother tongue (by all means, indigenous) and a contact language (Portuguese. And their organization is made up of villages, in each village, has its own policy composed of a cacique, administrative and political head of the village, and a tribal advisor, responsible for the political relations of each sector. In other words, the village is organized like a functional country! In addition to all this, the Terena live from agriculture and have an appreciation for agriculture, It was the indigenous people who best adapted to the State's economy, due to their tradition of peaceful and adaptable Indians.

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The Suruí of Rondônia call themselves Paiter, which means “the true people, we ourselves". They speak a language of the Tupi group and Monde language family.
The Paiter still maintain many of their traditions, both those that have to do with material culture and with cosmological aspects, which are both related to the culture of other Tupi Mondé groups.
The Sete de Setembro Indigenous Land, where the Paiter live, consists of an area of 247,870 hectares located in a frontier region, to the north of the municipality of Cacoal (state of Rondônia) up to the municipality of Aripuanã (state of Mato Grosso).
The Sete de Setembro Indigenous Land has a population of 920 people (in 2002), distributed in eleven villages which are arranged along the access lines, which constitute a protection base against the entrance of the whites in their territory. There are villages along lines 8, 9, 10, 11 (four villages), 12, and 14 (two villages). The population in each village is variable, with 45 people in some and hundreds in others. The village of line 14 is the largest of all, with around 30 families. The newest village is Gaherê, in Pacarana, built in 2003, with six families.
The Paiter are organized into moieties comprised of patrilineal exogamic groups: Gamep, Gamir, Makor and Kaban. The Paiter are polygamous. They practice avuncular marriage, referring to the rule of marriage in which the man marries his sister’s daughter. There also occur marriages between cross-cousins; parallel cousins, however, are considered brothers/sisters and cannot intermarry.

The presence of the Baptist and Assembly of God religions in the villages has contributed to a profound transformation in their culture. An example of this is the disappearance of the pajés [shamans]. According to informants, numerous pajés have ceased practicing due to the prohibition of the Church.
With regard to political organization, Suruí chieftaincy is diffuse. There are many chiefs, of the various clans and villages, and the most powerful of them have the largest gardens and customarily are more generous in providing "chicha" (fermented corn beverage), besides being outstanding in the art of producing arrows. There are also ceremonial chiefs for the collective labor parties. Each clan has a chief and the chiefs change from time to time, the position being transmitted from father to son, or from one brother to another if the chief has no sons. The most common form is for a man to be a chief of a group of brothers, although a woman’s father can be the chief among his daughters’ husbands if they live in the same house. For representing the people before agents of the national society, the Suruí elect younger chiefs who speak better Portuguese; however, in the village setting, chieftaincy continues to obey the traditional patterns.
Traditionally the Suruí Paiter lived in communal houses divided internally according to family groups. Today, the elders of the villages continue to live in longhouses. But the number of wooden houses (with asbestos or mud covering, wooden walls and polished cement floors) has been increasing) and there is even one or another of bricks, following the architecture of the houses of the colonists. In these houses, instead of domestic groups, there are nuclear families.
The members of the clans that comprise Suruí society share the same set of social rules, and have obligations to each other. They are separated, in community life, in two halves, one connected to the forest and the other to the garden, which means that the families change sides in annual cycles, thus, those from the forest goes to the garden and vice-versa. In the garden, for example, there is broad cooperation among the members of this half, beyond the same cooperative attachment that exists among brothers and sisters’ husbands. These, in turn, have the obligation to give mutual assistance to each other. Traditionally, all economic activities are organized around kinship.
The Surui Pater practice Shamanism. In Shamanism, there are various categories of spirits that make men get sick, and there are also those that, when invoked, can avoid sicknesses or make then stay away. There are narratives associated with each one of these beings.
The set of Paiter festivals are: Mapimaí (of the creation of the world), Ngamangaré (of the new garden), Weyxomaré (of painting), Hoeyateim (festival for the shaman to control the spirits of the village), Lawaãwewa (of the building of the new house), Ytxaga (of fishing with timbó).

The traditional festivals and dances have suffered many alterations, and many have, over time, come to be abandoned due to the ideological conflicts with the new religions introduced in the indigenous communities.
The women produce collars using various materials, such as tucumã seeds, monkey teeth, armadillo beads and shell, hedgehog pelts and wild seeds. They also make hammocks, agoiab (straps) to carry the children, belts for men and women and basketwork.
The Paiter have a great knowledge of agriculture and family gardens are cultivated by groups of brothers. With regard to the sexual division of labor, traditionally it is up to the men to cut down the forests for the garden and to make arrows; while the women spin, make ceramics and baskets, cook, harvest and take care of the children. Men and women plant and fish.

https://pib.socioambiental.org/en/Povo:Surui_Paiter

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Tupinambás
The indigenous population of the Tupi ethnic group, also known as Tupinambás, ranged from 200 to 600 people. However, each local community consisted of about 6 to 8 malocas, which were a kind of hut where they lived. Around the 16th century, the Tupinambás inhabited the entire Brazilian coast from the Recôncavo Baiano to present-day Rio de Janeiro. Today, Tupi indigenous people can be found in the Tapajós extractive reserve. The tupinambás survived on the basis of hunting, gathering, fishing, agriculture and tubers. The Tupis were also known to practice rituals of cannibalism. They believed that by consuming the flesh of their war opponents, they would be able to acquire their qualities. The Tupi community is polytheistic. Each community has its own shaman, responsible for curing diseases, warding off evil and even influencing nature. The Tupinambás spoke the ancient Tupi language, also known as "lingua-geral" and "lingua brasilica". Tupi was the most spoken language in Brazil until the 18th century. Consequently, their language, ancient Tupi, even though it is now extinct, contributed with more than ten thousand words to our current vocabulary. Words like: abacaxi, Copacabana, Ceará, armadillo, tapioca, Ipanema, and açaí.

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Sofia

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The Kaxarari are an indigenous tribe that is located near the border of Rondonia and Amazonas. Today there are about 300 Kaxarari. Previously, there were near 2,000 but many were killed.

The Kaxarari today have about 6 clans, but previously there were 18. The clans determine many things about life, such as names, marriages, locations, and more. Previously, they lived in small villages with malocas. Malocas are large shacks that up to 40 people can fit into. The malocas would traditionally sit in a large circle with around 20 of them, with a large space in the middle for festivals and gatherings. There are no more shamans now, but shamanism was a prominent part of Kaxarari society in the past. When someone was sick, shamans would use suction to extract the illness from their body. Shamans would also use many natural remedies to cure the sick as well as chanting for the person to become well again.

The Kaxarari mostly came in contact with Peruvians and a man called Captain Valdivino, and it was not peaceful. These people wanted to evict the Kaxarari from their land so that they could extract rubber and other natural resources from their land. Before there were about 2,000 Kaxarari people but because of these mass killings, and the disease that followed, there are only about 300 now. This has been from a slight population increase from under 200 people.

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Culuene - Paranatinga, Primavera do Leste - State of Mato Grosso

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Culuene - Paranatinga, Primavera do Leste - State of Mato Grosso

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Culuene - Paranatinga, Primavera do Leste - State of Mato Grosso

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The Kamayurá or Kamaiurá are a native peoples group in the state of Mato Grosso in the Amazonian Basin in Brazil. Their tribe consists a total of 355 members as the most recent count in 2002. The Kamiurá people group has had a wild ride in population size in the past 200 years. Going from as high as 355 present day to as low as 94 in 1954, when their tribe was infected with a measles epidemic in their region. In The village of Kamaiurá the village is split up by a groups of houses, each controlled and occupied by a domestic group, consisting of a fraternal nucleus, supplemented with parallel cousins ​​and possible members of the same family and the next generations. The head of this group of households is the “homeowner,” morerekwat, who coordinates production activities and other daily tasks that involve all nuclear families. The rules of marriage/ uinions say that in the first years of marriage, the husband will live in his inlaws house paying his service for their daughter. When they finsh the couple of years of servitude completed in this period, the married couple can choose a new residence, which is usually generally the husband’s house of origin. This rule does not apply to the house-owners, the leader of the village (morerekwat) or to those who are already married with another woman. Marriages are preferably between cousins and are made for alliances  and trades between houses and groups with in the Kamaiura village. The men and women in the Kamaiura are taught about their people and how they should live at a certain age; boys once it is clear they have reached puberty they learn how to create weapons and protect. The girls in the village are taught how to be care takers mothers from the moment they reach menstruation. The leader of chief of this village is fought out by political power how the leader is able to use his words and the amount support he has from the family and group leaders is what keeps a chief in the Kamaiura on top. Language in this region of indigenous people specifically the Kamaiura come from the Tupian langauge group of South America. The first interactions with Europeans was with the German Physician Karl Von Den Steinen, he met them in the villages final migration and where they would ended up settling.  The first documented history between the Kamaiura and non-indigenous or Europeans dates in 1884 with Karl Von. In present day as I said before last documented population amount an dlication was 355 people and in the state of Mato Grosso and known to be in the area of the Kuluene and Kuliseu rivers.

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Avenida Orinoco, Puerto Ayacucho, Amazonas, Venezuela

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Avenida Orinoco, Puerto Ayacucho, Amazonas, Venezuela

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Avenida Orinoco, Puerto Ayacucho, Amazonas, Venezuela

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Yanomami:
The Yanomami is an indigenous population that dwells the Amazon's forest border with Venezuela. The Yanomami territory in Brasil is 9,6 million hectares, while the Yanomami territory in Venezuela is 8,2 million hectares. They are part of a culturolinguistic group that speaks other languages of the same family: Yanomamɨ, Sanöma, Ninam, Yanomam, ỹaroamë, Yãnoma.

They believe their origin came from the daughter of the great aquatic monster, owner of the plantations. Omama, the daughter, is referred to the origin of the societal rules and culture, as well as the Xapiripë, which are the spirits that help the tribe leaders.
They live in big, community houses, where the chores and divided by gender; they believe in equality for everyone, so there are no tribe leaders; they execute ceremonies to celebrate the harvest of the pupunheira and reahu (celebration of the dead). They believe in xamanismo, which is the belief that every creature, plant, etc. has their own spirit. They "drug" themselves to be able to see and control those spirits. *by "drug" I mean inhale yakoana, a hallucinogen snuff.*
Present days: In the 1940s, teams were sent to the Yanomami territory to delimit the border with Venezuela. After, the SPI (Serviço de Proteção aos Indígenas) or Indigenous Protective Service, established themselves in Yanomami territory and created an epidemic, killing multiple Yanomami. In the 1970s, the military government decided to build a road through the northern part of the Amazon Rainforest. Because of this, two entire Yanomami communities disappeared because of the illnesses brought by men. To the present day, this road is used settlers and cattle raisers for the Yanomami area deforestation.