2. On the occasion in which occurred the work of identification of an area nandeva Potrero Guasu, Paranhos/MS, in December 1997 the Guarani were mobilized and rituals extended until dawn, for example. However, most of the rituals of which I participated occurred in ordinary contexts and lasted about three hours. 3. The change of point of view seems to be a constant in the practice of several societies exercise. On the Arawete, for example, Viveiros de Castro said that the complexity of the shamanistic songs lies in the expository assemblage there established. The music of the gods is a single vowel, but is, linguistically, a dialogue or a polyphony, where various characters appear in various ways.

Know who sings what sings and for whom is the basic problem. (1996: 548, underlined by the author). 4 They are here considered scales as cultural constructs, spectrum of the sounds that make up songs. To say that singing is running on the setback, I am whereas the marking of rhythm unit is performed with the takuapu and singing lies outside the dialing. 5. Among the Kamayura term cognate ywyyraparayat is used to talk the owner’s bow, recurve bow champion in the ritual intertribal xinguano Yawari, and which acted as a warrior in the conflicts of the past, according to Menezes Bastos. The author says that, in several aspects, such as use of darts and propellers as weapons, singing of songs by charging smoking darts, etc., narrated by the Kamayura wars are similar with the current rite of the Yawari (1990: 93,339). 6 Apapocuva is the name of one of the Guarani sub-groups with whom Nimuendaju lived the first years of the 20th century, accompanying the migration of some families coming from the South of Mato Grosso do Sul towards the southeastern coast of Brazil.