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From puberty to old age, a Xinguano aristocrat will participate in, help perform and sponsor dozens of intra and inter-village rituals. These rituals, in turn, lie at the root of the production and maintenance of a singular type of political status (amunaw) whose source of power is both external (pathogenic/shamanic spirits-monsters) and internal (family networks of ritual work). The relation between these sources results in the production of ritual objects that also work to boost the prestige of the amunaw. However, it is only in their funerary rituals that the glory of the amunaw can be fully celebrated. After his death, what remains of the personified power of an amunaw are the names to which he conferred fame. In this article I attempt to show how this ritual system can maximize or minimize the amunaw's power and its transmission to his descendants. ; Da puberdade à senioridade um aristocrata xinguano participará e será responsável pela realização e patrocínio de dezenas de rituais intra e inter-aldeões, os quais são a raiz da produção e manutenção de um tipo singular de status política (amunaw), cuja fonte de poder é tanto externa (espíritos-monstros patogênicos/xamânicos) quanto interna (redes familiares de trabalho ritual). A relação entre essas fontes resulta na produção de um conjunto de objetos rituais que também trabalham em favor do prestígio dos amunaw, cujo zenite é alcançado em seus rituais funerários. Do poder personalizado de um amunaw, restarão, após a sua morte, os nomes aos quais ele conferiu fama. Tento demonstrar neste artigo como esse sistema ritual pode maximizar ou minimizar a expressão de poder dos amunaw e a sua transmissão para seus descendentes.

This article examines the practice of piercing and stretching the lip in order to accommodate a labret in two regions: the North American Northwest Coast (with historical examples from Tlingit and Haida groups) and lowland South America (utilizing ethnographic writings on Suya and Kayapo communities). Drawing on the recent 'sensorial turn' within anthropology, I suggest an approach which goes beyond considerations of the symbolism of body ornaments and analyses how the infliction of pain they involve can be manipulated to serve social ends at a local level. Also discussed is the use of labrets within global 'mediascapes' (Appadurai 1996) by Kayapo and Northwest Coast groups in the context of self-representation and the politicization of 'culture' (Wright 1998). ; This article examines the practice of piercing and stretching the lip in order to accommodate a labret in two regions: the North American Northwest Coast (with historical examples from Tlingit and Haida groups) and lowland South America (utilizing ethnographic writings on Suya and Kayapo communities). Drawing on the recent 'sensorial turn' within anthropology, I suggest an approach which goes beyond considerations of the symbolism of body ornaments and analyses how the infliction of pain they involve can be manipulated to serve social ends at a local level. Also discussed is the use of labrets within global 'mediascapes' (Appadurai 1996) by Kayapo and Northwest Coast groups in the context of self-representation and the politicization of 'culture' (Wright 1998).

Cover -- Contents -- Illustrations -- Acknowledgements -- Note on transliteration and translation -- Abbreviations -- Introduction -- Part One Competing projects of Ukraine -- 1 'Above Kyiv there is a Golden Hum': The National Revolution in Kyiv -- 2 In search of 'a blue Savoy': The Bolshevik revolution in Kharkiv -- Part Two Debating Soviet culture in Ukraine -- 3 Towards Soviet literature in Ukrainian -- 4 Defending Soviet Ukrainian literature -- Part Three Fitting in the Soviet canon -- 5 'Ukraine or Little Russia': The battle for cultural autonomy in 1926 -- 6 State appropriation of literature during the first Five-Year Plan -- Epilogue -- Notes -- Bibliography -- Index.