kenaima.
This notion has also been developed by Viveiros de Castro (
‘‘perspectivism.’’ Both notions are designed to escape the static opp
tions of structuralism, but still address impersonal systems of sym
rather than the historical performance of such motifs. However,
authors are correct in stressing the fluidity of meaning that attache
symbols and the critical insight that such fluctuations are system
involving the ‘‘point of view’’ of the individual expressing the m
ing of a given symbol. For example, Roe suggests that the Anaco
and the Jaguar usually stand as dyadically opposite categories, such
their overlap from the Anaconda’s ‘‘point of view’’ yields the Feath
Serpent, which partakes of the jaguar’s solar domain, as reflected in
carrying of feathers not scales.
It should also be said that ‘‘enemies’’ here are actually ancestors. Th
what gives a ‘‘cannibal’’ inflection to the imagery, since ancestors, ha
at death become part of a divine system of predation, are thenceforth
ing of their own. Viveiros de Castro () in particular has elabor
the meanings and consequences of such a predatory cosmology am
the Tupian Arawété, as has Vilaça ().
Verswijver (, –) clearly delineates the way in which Kay
warfare is similarly attuned to the niceties of social and cultural dista
Roe (, ) also suggests, after Lévi-Strauss (), that underst
ing the culinary metaphors that reflect the differences between kana
and kamara’yenna allows a better interpretation of their ritual foods
they are not the same. The kanaimà eats necrotic fluids cooked by
earth; the cannibal eats bodies cooked by women.
These appear in this volume but without direct identification.
This is highly reminiscent of the case of Roy Kenswil (Frederick
Kenswil ), a coastlander who married into the Akawaio in the 
and also mentioned to me by Desrey Fox. Unfortunately, it appears
Kenswil was the victim of ‘‘just’’ an accident and that the post facto c
that it was an itoto killing is unmerited. The fact of such a claim, h
ever, is important and interesting in its own right, for reasons later
cussed. See also chapter , note , which discusses the accidents
Waiwai ‘‘tiger-skins’’ seem to bring about for certain social purpose
Terence Roopnaraine (personal communication) records that
Karinya suggest a special shotgun shell is always effective aga
kanaimà, even those appearing in nonhuman form. The shell is m
by removing some of the standard shot and replacing it with kari
Notes 
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