Wapté Buriti log race
“Iraiwã is a piece of wood. Hence, the Poreza'õno clan is also called iraiwã tede'wa. The idea of using the buriti log race to create peace came about from them. In the old days, when our ancestral people had conflicts, the Poreza'õno would organize it before the conflict happened.”
SEREBURÃ, 2012
For the A’uwẽ Xavante People, racing buriti logs is a traditional practice. It exists since the times of the parinai’ã (the creators). It is present in their most fundamental rites and is characterized by valuing the resistance and speed of the A’uwẽ, manifesting itself not only in competitive relationships, but mainly in cooperation within each clan and their groups.
Among the traditions in which the race takes place is the initiation ritual of young people (the new Wapté), the Danhono. This event is a remarkable moment that expresses the passage of boys to adulthood and comprises a period of intense learning about being A'uwē Uptabi - True People.
The race composes one of the stages of Datsimidzebré, the entry of boys and their respective godparents (responsible for training the initiates) into the house of seclusion, the Hö. The Datsimidzebré is one of the Danhono ceremonies, performed over three days.
In this ritual, young people and their godparents organize themselves into groups based on age categories, which will designate a new position of social activities within the logic of the Xavante society. It is after the buriti log race, Ubdöwara (also called Uiwede), that these young people will be ready to be presented in their new groups to the community.
When preparing for the race, adornments and body painting are made in the Wapté. Painted predominantly in charcoal, their abdomens are filled with annatto. Up to three ties are tied around the neck: one made of capybara teeth, one made of cotton and the other made with a bay leaf stalk.
The logs made from the buriti palm (Mauritia flexuosa) are cut to a length of 90 centimeters and weigh between 60 and 90 kilos. The bark is removed and part of its extremities is polished. The journey starts from outside the village towards the courtyard, in the center of it. The activity is a relay race between two clan groups, the Poreza'õno and the Öwawê, and their age subdivisions.
The race starts after everyone chants a shout. According to the clan to which they belong, the participants organize themselves in rows alternating by age. The Wapté godparents help them to position the buriti logs on their shoulders by lifting them. The Wapté take turns with the log among themselves along the route, while the godparents accompany them to encourage them and warn them of their opponent by constantly making sounds.
Upon arriving at the center of the village, the new groups of Wapté and godparents meet to sing and dance. After this moment, the godparents name their godchildren, thus ending this stage of the young people's initiation ritual.
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Text by: Andressa Domingues
Photography: Raíssa Azeredo
Sources:
ABDZU, F. U. “Podem quebrar o maracá, mas não vão quebrar nossa tradição”. Datsimadzébré, ritual xavante de iniciação dos Danhohui’wa e dos Wapté. 2020. 55 f. Dissertação (Mestrado em Antropologia Social) - Universidade Federal de Goiás, Goiânia, 2020.
SHAKER, A..; RUPAWẼ; SEREZABDI; SEREBURÃ SERENHIMIRÃMI; HIPRU; SUPRETAPRÃ, Paulo; PREPẼ, A. Romhõsi’wa – Os Senhores da Criação do Mundo Xavante – Fundamentos Primeiros Para Uma Antropologia Espiritual. São Paulo, 2012.
