Kin trc nhit i

Kin trc nhit i

Maloca

From Wikipedia, the free encyclopedia

Maloca

A maloca is an ancestral long house used by the natives of the Amazon, notably in Colombia and Brazil. Each community has a maloca with its own unique characteristics. For many years, these long houses were Jesuit missionaries objects of attack. Several families with patrilineal relations live together in a maloca, distributed around the long house in different compartments. In general, the chief of the local descent group lives in the compartment nearest to the back wall of the long house. As well, each family has its own furnace.

During festivals and in formal ceremonies, which involve dances for males, the long house space is rearranged; the centre of the long house is the most important area where the dance takes place. Each maloca has two entrances, for men and for women. Married men and women sleep together, and unmarried men sleep separately, as do unmarried women. A maloca is traditionally surrounded with two gardens: the inner called the kitchen gardens (growing plants such as bananas, papaya, mango and pineapple) and the manioc gardens growing manioc (yuca).

Maloca l tn ca nh di c s dng bi ngi bn a vng Amazon, ni ting Colombia v Brazil. Mi cng ng c mt Maloca vi c im ring. Nhiu gia nh cng huyt thng bn ni (gia nh bn cha) sng cng nhau trong mt Maloca.Trong nhng ngy l hi, v dp quan trng m c bao gm nhng iu ma ca n ng, khng gian ca ngi nh di c thay i. Trung tm ca maloca l ni iu nhy din ra. Mi maloca c 2 li vo cho n ng v ph n. Ph n v n ng lp gia nh ng chung vi nhau, n ng v ph n cha lp gia nh ng ring. 1 maloca truyn thng c bao quanh bi 2 khu vn: khu vn trong gi l khu vn bp (trng cy nh chui, u , xoi v thm) v khu vn manioc trng cy manioc (cy x nhit i c r v nhnh di c th n c, r c luc, chin hay lm bt)Malocas

The Amazonian Indians live in homes, called malocas. They were used for many different reason, including a family home, workspace, and dance house. The homes were built by the men, with help of the neighbors. Maloca commonly had gardens. In the gardens they grew special plants, such as plants that can be used as medicine. In each maloca there was a headman. When the headman died the maloca was left, ant the people living in it all moved together. They would build a new maloca nearby. The oldest brother would lead the building, and become the next headman. The larger the maloca the more prestige the headman had.Dn bn a vng Amazon sng trong nhng ngi nh gi l Maloca. Chng c s dng cho nhiu l do khc nhau dng lm ni , ni lm vic v ma ht vo dp l. Ngi nh c xy dng bi n ng, v s gip ca hng xm. Thng Maloca c vn. Trong vn h trng nhng loi cy c bit nh cy thuc. Mi maloca c mt ngi ng u. Khi ngi ng u cht tt c mi ngi sng trong u di i. H s xy mt Maloca khc gn . Ngi anh ln nht s dn u cuc xy dng v tr thnh ngi ng u mi. Nh maloca cng ln th ngi ng u cng c n trng, tn knh.

Bn vng Amazon.

Map of the Caribbean/Amazonian area. Marked are waterways and modern borders.The former and the latter are interrelated: most of the north border of Brazil is formedby the watershed of the rivers that flow to the Amazon, resp. the Atlantic Ocean. Theborder between Venezuela and Guyana is the watershed between the rivers of the Es-sequibo, resp. the Orinoco system. The other borders are large rivers (Oyapock, Ma-rowijne and Corantijn). The rivers are the transport routes in this part of the world.

Cu to mi ca MalocaThe ethnographical record can supply many data that do not exist in the archae-ological record. The roof construction of this Oayana maloca (near Lawa River,French Guiana) informs us on such con-structions. Studying many of these modernstructures supplies data on the way pre-Columbian houses that have comparablefloor-plans, such as excavated in St. Eu-statius, were constructed.

Aerial view of Aifa, a Kalapalo village in central Brazil. A circular layout of malocas around a circular plaza is visible. A rectangular ceremonial house is situated near the center of the plaza. This ceremonial house contains wooden trumpets and other paraphernalia used during ceremonies.After Basso, 1973:45

Tm nhn ton cnh Aifa, 1 ngi lng Kalapalo trung tm Brazil. Mt tp hp vng trn cc maloca xung quanh 1 plaza. 1 ngi nh dng cho cc l hi hnh ch nht nm ngay gia plaza. Ngi nh ny cha kn trumpet bng g v mt lng ln nhc c, vt dng khc dng cho cc l hi.

The building of longhouses is a custom shared among the different indigenous societies of the Upper and Middle Rio Negro. For many years these constructions were the object of attacks on the part of missionaries, which resulted in their abandonment by the majority of the communities located on the Brazilian side of the region. Actually they are being recovered in several places, such as on the upper Tiqui and the upper Uaups, in the context of a process of recovery of traditions and as a badge of identity for the indigenous movement, as is the case of the longhouse at the headquarters of the Foirn (Federation of the Indigenous Organizations of the Rio Negro), in So Gabriel.

Nh di l mt nt vn ha ca dn c bn a vng thng v trung Rio Negro. Trong nhiu nm nhng cng trnh ny l mc tiu tn cng lin tc, dn n s b i ca mt lng ln cng ng dn c sinh sng Brazil. H chuyn qua sinh sng vng thng Tiquie v Uaupes.Traditionally, the longhouse was divided into various side compartments, each one occupied by a nuclear family. The general rule was that the chief of the local descent group lived in the compartment nearest the wall of the back of the house, to the left side of whoever entered the back door, and his younger brothers, as they married, occupied contiguous compartments, from the back to the front of the house. The unmarried men, already initiated, had to leave the compartment of their parents and hang their hammocks from the center beam in the middle of the house towards the front. Finally, the aggregated inhabitants who were living in the house provisionally or on an exceptional basis, and visitors, had to remain in the front part of the house.

Maloca truyn thng c chia ra nhiu khu vc nh, mi khu vc l mt gia nh ht nhn. Lut chung l ngi ng u s sng trong khu gn tng pha sau ngi nh nht, bn tri ca ca sau, v nhng ngi em trai ci v ca anh ta sng nhng khu vc tip ni theo anh ta bt u t pha sau ra pha trc nh. n ng cha c v phi ri khu vc ca b m, mc vng vo cy chnh gia nh hng mt ra ca trc v ng . Nhng ngi sng tm thi nh khch s phn trc nh.

During the festivals and above all in the more formal cerimonies, that involve dances of the adult men, the longhouse space is re-arranged, the center of the longhouse being the most important area, where the dance takes place.The Salesian missionary Alcionilio Brzzi made a detailed description of the longhouse of So Pedro, on the Rio Tiqui, which he visited in 1947, but which can be generalized for the longhouses that used to exist in great number throughout the region:

"It was built according to the old ways. It was rectangular, measuring 27.60 metres in length and 18 in width. The roof was sloping on two sides, with a marked decline, to facilitate the quick flow of rainwater. Inside it measured 7.30 metres in height at the center beam, but sloping down to 90 cm from the ground, such that the side walls measured only 1. 52 meters in height. The thatched roofing extended out a bit more on the part corresponding to the doors, for protection from the rains. The main walls were made in the classic style, that is, out of treebark up to 2.5 meters in height, and tied together with aa. The side walls were made of peh.Nh truyn gio ngi Salesian Alcionilio Brzzi m t nh di So Pedro, Rio Tiqui, vo nm 1947:

N c xy dng theo cch c. N hnh ch nht, 27,6 m di, 18m rng. Mi dc 2 bn, kh dc thot nc ma nhanh chng. Bn trong n khong 7,3 m cao chnh nhng dc xung ti cch nn 90cm, tng 2 bn ch cao 1.52 m. Mi lp l a ra ngoi nhiu hn pha c cc ca chng ma tt. Tng chnh xy dng theo kiu c ly t v cy cao 2.5 m, ct li vi nhau bng acai (1 loi c ph bin Brazil) . Tng bn lm bng pehe

It was solidly built on five pairs of poles [the three center poles and the other two which held up the front and back walls of the longhouse], which marked the central nave. They were rounded poles, rectilinear, rustic (without removing the bark), although quite regular and proportional, as also were the beams and rafters.

N c xy dng chc chn bi 5 cp ct (3 cp ct trung tm v 2 cp tng trc v sau nh). Chng l ct trn, thng lm bng g th ( nguyn v cy), cc dm cng lm nh vy.The whole wooden frame was solidly tied with vines. Inside, the supports, all well aligned, divided the space into five naves [from one side to the other]. The three center naves are for common use: transit, meetings, dances, visits and work. There, more to the back, the utensils of common use were kept, such as the large vessels of fired clay and the wooden troughs for the fermentation of the caxiri beverages, and the oven for the cooking of manioc flour. It was in this area that the dances were held on the occasion of the festivals. The two outside naves, which correspond to the lower part of the sloping roof, along the border, are set aside for family residences: each nave has four divisions.

Ton b khung g c ct chc chn vi nhau bng dy nho. Bn trong, cc ct cch nhau kh u, chia khng gian lm 5 (ging nh 5 gian). 3 gian trung tm thng s dng cho giao thng, gp g, hi hp, ma ht, lm vic. Cng v sau, th khng gian s dng cng c c nh nh nhng ng bng t nung v thng g cha ru, lm ln men, bp l nu bt manioc ( c nhc phn trn). l khu vc ma ht trong dp l hi. 2 gian ngoi cng khu vc thp nht do mi dc xung th c lm ni cho cc gia nh, mi gian chia lm 4 phn.

In the residence of the chief, the separation is a bit more pronounced, but not enough, however, to hinder a view of inside the longhouse. In several longhouses, absolutely no separation exists. One can thus say that they are imaginary divisions, corresponding to the wooden beams and poles of the longhouse" (1962:175-7). phn ca ngi ng u, s ngn cch c r rng hn nhng vn khng to s ring t bn trong nh di. Trong nhiu ngi nh, hon ton khng c s phn chia. C ngi ni rng c s ngn chia v hnh nh v cc ct trong nh di.

Today, most of the Indians who live along the banks of the main rivers are organized into communities, a name that has been used for decades by the Catholic missionaries and also used by the Protestants - to refer to the villages which came to substitute the communal longhouses. The community is generally comprised of a set of houses built on a wide open plaza, with walls of treebark, mud walls, or boards and rooves of thatch or sheets of zinc, A community also has a chapel (Catholic or Protestant), a small school, and, in some communities, a health post. Each community has a captain [ capito], always a man, whose role is to bring the group together, animating it" to perform community tasks and also answering to the general demands linked with such tasks. One is not dealing, however, with an all-powerful chief or commander who gives orders and can punish. In most cases, he only guides, without imposing his point of view. He is also the preferred interlocutor with the whites.

Ngy hm nay, hu ht ngi bn a sng dc b song t chc thnh cc cng ng. Cng ng gm 1 lot cc ngi nh xy trn mt khong trng rng m (plaza) vi tng v cy, tng bn, cc bn lm t l, hay bn km.

Floor plan of largest maloca (diameter 19 m) excavated at the Golden Rock site on St. Eustatius. Below the floor plan a reconstruction of the maloca. The reconstruction is on display in the museum of the St. Eustatius Historical Foundation.After Versteeg & Schinkel, 1992: 157; lower photograph A.H. Versteeg.Mt bng ca nh maloca ln nht (ng knh 19m, khai qut Golden Rock, St. Eustatius.

Hnh bn di l m hnh ti hin li maloca, c trng by bo tng ca St. Eustatius Historical Foundation.

Watercolor (made ca. 1842) of round Akawaio houses in Guyana.After E.A. Goodall, 1977:84.

Watercolor (made ca. 1842) of round Maopityan house in Guyana. After E.A. Goodall, 1977:76.

Hnh nh nh trn Guyana. (mt dng nh khc) (nh dn gian ca nc khc khng lien quan n maloca)