Here are events published & witnessed between 1984-2000 while cohabitating with the Yanomami of the Catrimani Valley, RR, Brazil.
· When this research refers to the Yanomami it refers exclusively to the Yanomami residing in the medium and upper Catrimani Valley of Roraima, Brazil.
· Bering strait was for a while the most likely land bridge for the Amerindian migration. They remained separated from the rest of humans from around 5,000 - 17,000 years ago until 1492.
· Christopher Columbus' expedition promoted a disastrous search for “El Dorado”.
· The fate of some 2,000 Amerindian nations existing before and since Columbus.
· Since 1492 in some areas up to 90% of Amerindians died from lack of immunization from Western epidemics like smallpox, typhus, measles, syphilis, flue, bubonic plague, yellow fever, whooping cough, mumps, cholera, malaria, tuberculosis, …and from the new weapons of war.
· F. Orellana's reports and the Cambeba ceramics’ hint at implications on the post-Columbus Amazon.
· Bartholomew De Las Casas 1484-1566 defended the Amerindian rights.
· The Jesuits protected the Amerindian through the Reductions-Missions
· Since 1590 the Benedictines were active from Bahia-Rio to Roraima.
· In 1946 the Vatican assigned Roraima to the Consolata Missionaries.
· The Yanomami were formerly residents of the barren Parima Mountains and were isolated by the endless waterfalls preventing navigation access to and from them.
· Presently exist some 230 malocas (extended family's residence) and some 16,000 Yanomami in Brazil
· The first Catholic Missionaries' contacts with the Yanomami in Roraima were from: Alcuino Mayer 1929, R. Silvestri 1950s, John Calleri 1965-7, and John Saffirio 1967.
· Since the time of John Giovanni Saffirio the Yanomami faced epidemics, accelerated acculturation, facilitated collection and documentation through statistics, video and photo ID. Research on DNA, pharmacy, mercury poising, collection of Yanomami myths and drawings, confrontations with illegal prospectors, with state and federal Brazilian goverments, the creation of the Yanomami Park in 1991-2. Their successes and shortcomings are documented in the present research. The Mission recularly reported to the FUNAI on epedemics, education, medical problem, and medical statistics. It was visited for study by and collaborated with anthropologists and CCPY, initiated and prompted the annual Yanomami convocations.
· The Mission attended for years to all the Yanomami, including the handicapped, elderly, retarded, deaf, and crippled.
· Likc before the establishment of the Missiong, the Yanomami children continue to be attended by their parents, uncles, and all the women of their maloca. Their daily skin to skin contact are reasons why Yanomami babies rarely cry and never suck thumbs.
· The elaborate Yanomami cosmetics have spiritual overtones. They attempts to mirror their experience and association with the ‘Spirits’
· In its complex menu this study touches upon a variety of topics, even on details like: the size and planimetry of the Yanomami maloca, garden and forest, ect.
· The web page outlines between 1965 and 2000 the main events of the Yanomami of Rio Catrimani.
· By the year 2000 the Yanomami had discontinued their raids and permanently settled in the Amazonian plains.
· The web site documents selected points of the feasts and Convocations: hosts, guests, dances, alliances, bartering, healings, funerals, reports sent to both nape’ and the governments.
· We discovered in the changes 1965 to 2000 documents on the Yanomami myth the process of acculturation.
· The Yanomami spiritually on the Xapiri’, shamans, Amama, Teperesiki is agianst Teosi, Satanasi, Sesusi.
· The Yanomami diet consists of starch [75%] and protein [25%].
· The Yanomami process of acculturation is different amoung the young and old. It is more rapid with the young and slower with the old.
· The Yanomami priorities are, first me - ego, second family, third the nape’, and finally the global village.
· This research follows this outline: First he Yanomami, two their activities, three the involved nape’ and four the activities of the foreigners.
· There is a fragile relationship between the security of the Yanomami park and the pressure from the state of Roraima, the Federal government, and the international culture.
· The influence of Chagnon, Tierney, and Davi Kopenawa was significant on the life and programs of the mission.
· The Yanomami's ethnographic description of the past, present, and future is partially collected at Carnegie Annex of Pittsburgh, Roraima Chancery and De Medici museum of Florence.
· The present web-page is a long term work in progress to be hopefully updated by our successor beyond the year 2000.
· In the past and hopefully in the future this research has fostered scholarship for the acculturation of the Yanomami of Rio Catrimani.
When the roof of the yano is built open, the total size can be 5 times as big.
The Male Yanamomi cut the trees for the garden. the females carry home the produce and wood.
The Yanomami barter with the 'Napa' and share their family space with them.
Rebuilding the extended family residence