By 牧野成一, 1935- Seiichi Makino Michio Tsutsui. 筒井廸夫, ; Seiichi Makino; Michio Tsutsui
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Extra info for A dictionary of basic Japanese grammar = 日本語基本文法辞典 / A dictionary of basic Japanese grammar = Nihongo kihon bunpō jiten
According to their testimonies, they came from Brazil travelling during 10 years in their search for la tierra sin mal. The current location of the KokamaKokamilla people is considered one of the best examples of the migratory tendency characterizing the TupíGuarani ethnodynamism. , the Solimões River). For this document I consulted Raúl Reyes y Reyes’ version from 1942. 24 grande llamado Omaga, y son amigos que se juntan para dar Guerra a otros señores que están la tierra adentro…” [By May 12 we arrived to the province of Machiparo, who is great lord and has many people, neighbor of another great lord called Omaga; they are friends who get together to make war on other lords who live deep (in the forest)] (Carvajal 1942:2526) “… salimos de la provincial de Machiparo y llegamos a otro no menor, que era el comencio de Omaguci…” [We left Machiparo and arrived to another area which was the dominion of Omaguci…] (Carvajal 1942:34).
Out of wood, and following traditional techniques, men make canoes, pestles for rice, etc. This worldview and lifestyle, evidently, clash with the predominant view in Western society, where nature is a resource that humans have an unquestioned right to exploit without regard for consequences; “wilderness” is seen as something to be conquered and transformed, rather than cherished and respected. The major area of concern to seek the shaman’s help is health. , the ill person has been harmed by an enemy with the help from another shaman (FORMABIAP 2003).
At that time, the system of haciendas was reestablished and the Kokama people were the main laborers. Thus, the KokamaKokamillas have then a long history of contact and migration, but above all of resistance to dominance and oppression. 4. The history they have gone through explains this situation. Nowadays, the language is no longer transmitted to children, and in many cases, the surviving speakers have noone with whom they can use the language on a daily basis. 6) are also discussed in this chapter.