OLAC Record oai:www.mpi.nl:1839_00-0000-0000-0022-4EA9-8

Metadata
Title:		parentesco com MT
		TBA-20140814-ESR-MT-parentesco
		A composição etnolinguística do sudeste de Rondônia: Os Aikanã, os Kwazá e seus vizinhos / The ethnolinguistic composition of southeastern Rondônia: The Aikanã, the Kwazá and their neighbours
Contributor:		Maria Tadeu
		DobeS Team
Coverage:		Brazil
Date:		2014-08-14
Description:		Projeto DobeS nr. 85 611 foi concebido por Hein van der Voort como um projeto de documentação interdisciplinar de língua e cultura no sudeste de Rondônia. O projeto envolve principalmente documentação de Aikanã e Kwazá, mas, ocasionalmente, também os grupos vizinhos traditionais Latundê, Salamãi e talvez Kanoê. Estes grupos vivem numa região que foi muita afetada por deflorestamento. As suas línguas e culturas estão sendo altamente ameaçados de extinção, enquanto poucos estudos (ou nenhum) foram feitos até agora. Este projeto DobeS foi aprovado pela Fundação Volkswagen em 2011. A instituição parceira alemã é o Instituto Max Planck Institute em Nijmegen, Holanda, administrado por Prof. Stephen Levinson. O projeto começou em fevereiro 2012, quando Lisa Katharina Grund foi contratado a meio tempo como doutoranda em antropologia. Em julho 2012 Eduardo Rivail Ribeiro foi contratado a tempo inteiro como pós-doc linguístico. O coordenador do projeto Hein van der Voort não está sendo financiado pelo projeto. O projeto Aikanã originou de um sub-projeto do programa de pesquisa: 2005-2010 Language diversity of the Guaporé region Financiamento: NWO (Organização Neerlandesa de Pesquisa Científica), stipêndio nr. VIDI 276-70-005, http://www.nwo.nl/projecten.nsf/pages/2000123775_Eng Radboud Universiteit Nijmegen & Museu Paraense Emílio Goeldi, Além disso, foram feitos gravações de Aikanã durante outros projetos: 1994-2000 Descrição da língua Kwazá Financiamento: NWO Rijksuniversiteit Leiden & Museu Goeldi 2001-2004 Descrição da língua Arikapú Financiamento: WOTRO Universiteit Leiden & Katholieke Universiteit Nijmegen & Museu Goeldi
		DobeS project nr. 85 611 was conceived by Hein van der Voort as an interdisciplinary documentation project of language and culture in the southeast of Rondônia. It involves documentation principally of Aikanã and Kwazá, but occasionally also the traditional neighbouring groups Latundê, Salamãi
		For the purpose of establishing an extended family tree of the people from the Tubarão-Latundê and traditional personal naming patters, Lisa Katharina Grund interviewed people about their family history and personal Aikanã names of their forebears. This recording represents one of such conversations and was mainly for the purpose of documenting the information talked about. The interviews about family histories, with focus on the parents’ and grandparents’ generation, who are now in their 60´s (or older), of kinship relations in the village, and the Aikanã system of name-giving, were useful in order to draw a number of extensive kinship diagrams, using the respective personal Aikanã (Kanoê, Salamãi, or Kwazá) names. While many conversations about family, kinship relations and name-giving happened over a period of several weeks, and were conducted on a house-to-house basis, information about names, life events, birth and death, as well as personality traits of key elders and kin, is a result, in particular, of the knowledge of three older women, Maria Tadeu, Marião and Peridalva Salamãi. Kinship interviews were usually accompanied by an audio recorder, in some cases with video and always with additional note-taking and drawing. The enquiry about Aikanã name-giving practices and kinship relations led to numerous interesting stories about village elders, shamans and chiefs, past settlements and events, as well as ethnic conceptualisations. Note that there are several subgroups that make up Aikanã ethnic identity- Wɨĩzakɨi’ene, Wɨikuruta’ene, Maru’ene- showing multiple historicities of the region. It also informs about Aikanã social practices and political organisation. While the most common practice of name-giving is that from grandparents to grandchildren, as well as uncles and aunts from the parents’ as well as grandparents’ generation, reasons for the choice of names, of course, are more diverse. Some children might receive names from unrelated people, but who share an influential and important history and relationship with their parents. Thus, every name has a story to it, due to its meaning and the personal histories of the generations of people that carried it before. Aikanã names are passed on, and with them their meanings, to remember the deceased. There are personal names, for instance, that refer to people’s appearance like “Hadidesa’I” (‘blond or red hair’, lit. ‘red flower’); characteristic traits like the nickname for Captain Pedro, “Asasare” (signifying “white” or “cruel” person); or animals and their features like “Awaji” (lit. macaw feather). Names are spiritually powerful, and those names of relatives, who died as a result of murder or because of shamanic rituals are not passed on and even avoided in daily conversations. Looking at names and analysing kinship relations through name-giving practices, can also help to widen the understanding of the regional inter-ethnic history. Even if some names have spread throughout the region that cannot be traced back to a specific ethnic origin, such as the female name Inute, which is encountered among the Aikanã, Kwazá, Akuntsu and perhaps other groups, it might be able to tell about relationship and contact among these different groups. Exploring the meaning of names and name-giving practices and documenting and analysing a variety of personal memories and regional historicities, certainly leads to many valuable insights that can be gathered from these kinship diagrams.For the purpose of establishing an extended family tree of the people from the Tubarão-Latundê and traditional personal naming patters, Lisa Katharina Grund interviewed people about their family history and personal Aikanã names of their forebears. This recording represents one of such conversations and was mainly for the purpose of documenting the information talked about. The interviews about family histories, with focus on the parents’ and grandparents’ generation, who are now in their 60´s (or older), of kinship relations in the village, and the Aikanã system of name-giving, were useful in order to draw a number of extensive kinship diagrams, using the respective personal Aikanã (Kanoê, Salamãi, or Kwazá) names. While many conversations about family, kinship relations and name-giving happened over a period of several weeks, and were conducted on a house-to-house basis, information about names, life events, birth and death, as well as personality traits of key elders and kin, is a result, in particular, of the knowledge of three older women, Maria Tadeu, Marião and Peridalva Salamãi. Kinship interviews were usually accompanied by an audio recorder, in some cases with video and always with additional note-taking and drawing. The enquiry about Aikanã name-giving practices and kinship relations led to numerous interesting stories about village elders, shamans and chiefs, past settlements and events, as well as ethnic conceptualisations. Note that there are several subgroups that make up Aikanã ethnic identity- Wɨĩzakɨi’ene, Wɨikuruta’ene, Maru’ene- showing multiple historicities of the region. It also informs about Aikanã social practices and political organisation. While the most common practice of name-giving is that from grandparents to grandchildren, as well as uncles and aunts from the parents’ as well as grandparents’ generation, reasons for the choice of names, of course, are more diverse. Some children might receive names from unrelated people, but who share an influential and important history and relationship with their parents. Thus, every name has a story to it, due to its meaning and the personal histories of the generations of people that carried it before. Aikanã names are passed on, and with them their meanings, to remember the deceased. There are personal names, for instance, that refer to people’s appearance like “Hadidesa’I” (‘blond or red hair’, lit. ‘red flower’); characteristic traits like the nickname for Captain Pedro, “Asasare” (signifying “white” or “cruel” person); or animals and their features like “Awaji” (lit. macaw feather). Names are spiritually powerful, and those names of relatives, who died as a result of murder or because of shamanic rituals are not passed on and even avoided in daily conversations. Looking at names and analysing kinship relations through name-giving practices, can also help to widen the understanding of the regional inter-ethnic history. Even if some names have spread throughout the region that cannot be traced back to a specific ethnic origin, such as the female name Inute, which is encountered among the Aikanã, Kwazá, Akuntsu and perhaps other groups, it might be able to tell about relationship and contact among these different groups. Exploring the meaning of names and name-giving practices and documenting and analysing a variety of personal memories and regional historicities, certainly leads to many valuable insights that can be gathered from these kinship diagrams.For the purpose of establishing an extended family tree of the people from the Tubarão-Latundê and traditional personal naming patters, Lisa Katharina Grund interviewed people about their family history and personal Aikanã names of their forebears. This recording represents one of such conversations and was mainly for the purpose of documenting the information talked about. The interviews about family histories, with focus on the parents’ and grandparents’ generation, who are now in their 60´s (or older), of kinship relations in the village, and the Aikanã system of name-giving, were useful in order to draw a number of extensive kinship diagrams, using the respective personal Aikanã (Kanoê, Salamãi, or Kwazá) names. While many conversations about family, kinship relations and name-giving happened over a period of several weeks, and were conducted on a house-to-house basis, information about names, life events, birth and death, as well as personality traits of key elders and kin, is a result, in particular, of the knowledge of three older women, Maria Tadeu, Marião and Peridalva Salamãi. Kinship interviews were usually accompanied by an audio recorder, in some cases with video and always with additional note-taking and drawing. The enquiry about Aikanã name-giving practices and kinship relations led to numerous interesting stories about village elders, shamans and chiefs, past settlements and events, as well as ethnic conceptualisations. Note that there are several subgroups that make up Aikanã ethnic identity- Wɨĩzakɨi’ene, Wɨikuruta’ene, Maru’ene- showing multiple historicities of the region. It also informs about Aikanã social practices and political organisation. While the most common practice of name-giving is that from grandparents to grandchildren, as well as uncles and aunts from the parents’ as well as grandparents’ generation, reasons for the choice of names, of course, are more diverse. Some children might receive names from unrelated people, but who share an influential and important history and relationship with their parents. Thus, every name has a story to it, due to its meaning and the personal histories of the generations of people that carried it before. Aikanã names are passed on, and with them their meanings, to remember the deceased. There are personal names, for instance, that refer to people’s appearance like “Hadidesa’I” (‘blond or red hair’, lit. ‘red flower’); characteristic traits like the nickname for Captain Pedro, “Asasare” (signifying “white” or “cruel” person); or animals and their features like “Awaji” (lit. macaw feather). Names are spiritually powerful, and those names of relatives, who died as a result of murder or because of shamanic rituals are not passed on and even avoided in daily conversations. Looking at names and analysing kinship relations through name-giving practices, can also help to widen the understanding of the regional inter-ethnic history. Even if some names have spread throughout the region that cannot be traced back to a specific ethnic origin, such as the female name Inute, which is encountered among the Aikanã, Kwazá, Akuntsu and perhaps other groups, it might be able to tell about relationship and contact among these different groups. Exploring the meaning of names and name-giving practices and documenting and analysing a variety of personal memories and regional historicities, certainly leads to many valuable insights that can be gathered from these kinship diagrams.
		Maria Tadeu Aikanã nasceu provavelmente nos anos ´40 no sul de Rondônia, de paes Aikanã e (???) Maria Tadeu não teve educação formal. Ela tem cinco crianças e muitos netos. Tres de suas filhas se casaram com filhos de dona Kwabá, da etnia Kwazá, da região do Rio São Pedro. Vive com seu esposo Severino numa roça pequena na aldeia Rio do Ouro, T.I. Tubarão-Latundê. Maria Tadeu foi informante de Aikanã de Ione Vasconcelos no início da década de 90. Trabalha como informante de Aikanã com Hein van der Voort desde 2005. Maria Tadeu está muito interessada na cultura e história tradicional do povo Aikanã.
		O DobeS Team, código ESR, consista dos membros Lisa Grund (LG), Eduardo Ribeiro (ER) e Hein van der Voort (HV). A abreviatura do código refere ao título do projeto: "A composição Etnolinguística do Sudeste de Rondônia".
Identifier:		oai:www.mpi.nl:1839_00-0000-0000-0022-4EA9-8
Publisher:		Hein van der Voort
		Lingüística, CCH, Museu P.E. Goeldi
Subject:		Discourse
		Portuguese language
		Aikanã language
Subject (ISO639):		por
		tba
OLAC Info
Archive:		The Language Archive at the MPI for Psycholinguistics
Description:		http://www.language-archives.org/archive/www.mpi.nl
GetRecord:		OAI-PMH request for OLAC format
GetRecord:		Pre-generated XML file
OAI Info
OaiIdentifier:		oai:www.mpi.nl:1839_00-0000-0000-0022-4EA9-8
DateStamp:		2017-02-14
GetRecord:		OAI-PMH request for simple DC format
Search Info
Citation:		Maria Tadeu; DobeS Team. 2014-08-14. Hein van der Voort.
Terms:		area_Americas area_Europe country_BR country_PT iso639_por iso639_tba
Inferred Metadata
Country:		BrazilPortugal
Area:		AmericasEurope