Burial Practices and Funerals

Eschatology

Community Heads

Shamans and Psychotherapists

Sacred Objects and Places

Annual Cycle

Community Structure

Material Not Relevant

Rules of Descent

Identification

Location

Topography and Geology

Ingroup Antagonisms

Inter-Community Relations

Instigation of War

Bibliographies in Sources

History

Acculturation and Culture Contact

External Relations

Warfare

Dwellings

Cordage

Utensils

Morbidity

Theory of Disease

Medical Therapy

Linguistic Identification

Regulation of Marriage

Arranging a Marriage

Polygamy

Flora

Collecting

Hunting and Trapping

Vegetable Production

Weapons

Reviews and Critiques

Mythology

Animism

Spirits and Gods

Revelation and Divination

Ornament

Personal Grooming

Music

Musical Instruments

Dance

Population

Kinship Terminology

Division of Labor by Gender

CULTURE SUMMARY: BOTOCUDO

ETHNONYMS

ORIENTATION

HISTORY AND CULTURAL RELATIONS

SETTLEMENTS

ECONOMY

KINSHIP

MARRIAGE AND FAMILY

SOCIOPOLITICAL ORGANIZATION

RELIGION AND EXPRESSIVE CULTURE

CREDITS

IDENTIFICATION AND LOCATION

DEMOGRAPHY

LINGUISTIC AFFILIATION

SUBSISTENCE

INDUSTRIAL ARTS

DIVISION OF LABOR

KIN GROUPS AND DESCENT

KINSHIP TERMINOLOGY

MARRIAGE

SOCIAL ORGANIZATION

CONFLICT

RELIGIOUS BELIEFS

RELIGIOUS PRACTITIONERS

ARTS

MEDICINE

DEATH AND AFTERLIFE

BIBLIOGRAPHY

FRONT

BODY

BACK

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Traditionally, the Macro-Ge speaking Botocudo were organized into nomadic hunting and gathering bands of 50–200 members led by shaman-chiefs. By the nineteenth century they had been driven inland by frontier wars and colonization from the coastal areas of Espirito Santo and southeastern Bahia to western Espirito Santo and eastern Minas Gerais, Brazil. The Botocudo believed in sky spirits that interceded in human affairs through the mediation of shamans. The remaining Botocudo practice agriculture.

Botocudo

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Botocudo

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