Morality and Emotion in the Dynamics of an Amerindian Society (Warao, Orinoco Delta, Venezuela) Olivier Allard Trinity College This dissertation is submitted for the degree of Doctor of Philosophy Department of Social Anthropology University of Cambridge 12th November 2010 Declaration This dissertation is the result of my own work and includes nothing which is the outcome of work done in collaboration except where specifically indicated in the text. This dissertation is 74,467 words in length. ii Abstract Olivier Allard Morality and emotion in the dynamics of an Amerindian society (Warao, Orinoco Delta, Venezuela). This dissertation is a study of the interplay of moral issues and emotional states in the daily life of the Warao of the Orinoco Delta in Venezuela. Among the Warao, neither moral issues nor emotional processes are the subject of much explicit discursive elaboration. They usually emerge in a non-propositional or even non-verbal way as aspects of everyday and ritual interactions, and shape the course of those interactions, which are essentially dynamic processes. This dissertation is therefore essentially concerned with understanding the effect of people’s actions on one another, and with elucidating the role played by morality and emotion in such processes. The dissertation starts with a general description of interactions between Warao and outsiders, which centres on the acquisition and management of things (chapter 1) and continues with a consideration of the effects of the production and consumption of food upon such interactions (chapter 2). Both chapters stress how the moral issues surrounding such practices are central in accounting for the form taken by Warao sociality. Nurture, as a specific form of food consumption, also has long-lasting emotional effects, revealed by the saliency of childhood experiences in the definition of kinship networks, and of the schema of fosterage as an asymmetrical – yet valued – way of relating to others. Discourses and practices of care and nurture also abound around illness and shamanism, and such contexts present shamanic aggression as the archetypically immoral act. They also offer the opportunity to study how different types of discourse (ritual speech, gossip, etc.) and non-verbal acts have effects on the emotional state of those involved and on the nature of their relationships. Death offers another stage for the critical and reflexive evaluation of the behaviour of oneself and others, especially in funerary laments. But intense sorrow is not only conventionally expressed or channelled, it is also intentionally produced in circumscribed contexts, because it is a moral – albeit painful – state. By focusing on verbal and non-verbal acts in specific contexts, this study shows how moral reflexivity can be pervasive in spite of not being explicitly theorised, and how it is inextricably linked to emotional states which are produced by – as well as productive of – interactions. iii Contents Acknowledgements……………………………………………………………... vii A note on orthography and the typography…………………………………….. ix Map 1. Venezuela………………………………………………………………. x Map 2. Orinoco Delta, showing settlements mentioned in the text……………... xi Introduction……………………………………………………………………. 1 1. Fieldwork……………………………………………………………........... 2 2. The Warao and waraology………………………………………………… 5 3. Regional and general anthropological fields………………………………... 7 4. The structure of the dissertation…………………………………………... 10 Chapter 1. Desiring and acquiring White people’s stuff…………………… 13 1. Differential access to wealth: a sketch of the Delta………………………… 15 1.1. Warao among Criollos: the mainland………………………………….. 15 1.2. Mission-villages and administrative centres: mixed settlements………... 17 1.3. Official indigenous communities: mid-sized settlements………….......... 19 1.4. On their own: remote settlements……………………………………... 21 2. Desire for wealth as a moral desire………………………………………… 22 2.1. Things and the fulfilment of moral concerns………………………….. 24 2.2. The performance of morality and the extraction of wealth…………….. 28 3. The fascination with accumulation and the necessity of work…………….... 33 3.1. The immorality of accumulating and displaying……………………….. 34 3.2. The practice of an intermediary identity……………………………….. 39 3.3. The necessity of work…………………………………………………. 41 3.4. The flow of things…………………………………………………….. 45 4. Summary and conclusions…………………………………………………. 49 Chapter 2. Laziness and stinginess: food, morality and social dynamics…. 52 1. The alimentary forms of social life………………………………………… 53 1.1. The specificity of food………………………………………………… 53 1.2. Food production and the production of conjugality and friendship…… 57 1.3. Food consumption and the production of kinship…………………….. 61 iv 2. Morality in thought, word, and deed………………………………………. 67 2.1. Values, rules, and morality…………………………………………….. 67 2.2. Verbal and non-verbal acts……………………………………………. 71 2.3. Moral disputes and social dynamics…………………………………… 77 3. Summary and conclusions…………………………………………………. 84 Chapter 3. Nurture and asymmetry: kinship in the making…………...…... 86 1. Children and the generation of kinship……………………………………. 87 1.1. Nurturing children……………………………………………………. 87 1.2. Kinship as memory…………………………………………………… 92 1.3. The limits of memory and the limits of kinship………………………... 96 2. Alliance and other ambivalent interactions………………………………… 101 2.1. Approaches to Warao kinship and the focus on affinity……………….. 101 2.2. Invisible affinity and patterns of alliance………………………………. 104 2.3. Manipulations and performances……………………………………… 108 3. Mastering alterity…………………………………………………………... 112 3.1. Cosmological operators……………………………………………….. 112 3.2. Identity, power, and affect…………………………………………….. 117 4. Summary and conclusions…………………………………………………. 123 Chapter 4. Illness and shamanism: care under various guises…………….. 125 1. Unwellness: body, mind, and society………………………………………. 127 1.1. Vitality and morbidity…………………………………………………. 127 1.2. Body and mind………………………………………………………... 129 1.3. The contexts of healing and dying: illness and social space……………. 133 2. Shamanism and morality………………………………………………….... 140 2.1. Sorcery as the implementation of immoral values……………………... 140 2.2. The shaman as a carer………………………………………………… 144 2.3. Masters in action……………………………………………………… 147 3. Summary and conclusions…………………………………………………. 150 v Chapter 5. Grief and its value: emotion, ritual, and relatedness…………… 151 1. Dying and wailing…………………………………………………………. 152 1.1. A death in the village………………………………………………….. 152 1.2. Ritual wailing………………………………………………………….. 154 1.3. Creating emotion……………………………………………………… 155 1.4. A technology of emotion……………………………………………… 156 2. Crying as an emotional behaviour and a moral act…………………………. 158 2.1. Laments and moral reflexivity…………………………………………. 159 2.2. Pledges of sorrow and their efficacy………………………………….... 160 3. Fragments of memory……………………………………………………... 163 3.1. Cutting off the dead………………………………………………….... 163 3.2. Preserving reminders………………………………………………….. 165 4. Drunken emotions………………………………………………………… 168 4.1. The Day of the Dead………………………………………………….. 169 4.2. To drink in order to cry……………………………………………….. 171 4.3. Drunken speech, drunken emotions, drunken interactions……………. 173 5. From objects of grief to partners in ritual………………………………….. 175 5.1. The problem of death…………………………………………………. 175 5.2. Slipping into oblivion…………………………………………………. 177 6. Summary and conclusions…………………………………………………. 179 Conclusion…………………………………………………………………….. 181 Appendix: glossary of botanical and zoological terms.………………………….. 185 Bibliography……………………………………………………………………. 186 vi Acknowledgements This thesis is the result of many years of research, during which I met innumerable people who contributed, in a way or another, to its completion. I am very grateful to all of them, but wish to thank especially those who helped me during my fieldwork and writing up. First of all, obviously, I will never repay my debt to the Warao who looked after me during more than a year. In Tekoburojo and Domujana, some people became my friends, gave me the comfort of a home, fed and taught me. Out of respect for their privacy, and because most Warao dislike having their name written down (it reminds them both of governmental censuses and of some feared sorcery techniques), I use pseudonyms throughout the thesis, except when I refer to Warao leaders I met in official circumstances. Without the assistance of some other people, I would never have reached and stayed in the Delta. Pedro Martinez introduced me to Tekoburojo and Domujana, and his enthusiasm was always a great comfort to my heart. Louis and Arlette Carré treated me like a son and cooked me dishes unknown to the rest of the Delta, when I needed to spend some time in Guayo. There, across the river, David spent long hours teaching me Warao. In Nabasanuka, the missionaries gave me much help and encouragement, especially padre K’okal and hermana Ivana. In Tucupita, I also enjoyed many discussions with Alexander Ramos, who first took me to the lower Delta. Many more helped me at some point, and I am ungrateful indeed not to name them all. Before I reached the Delta, I had already received much support. Alexander Mansutti, Nalua Silva and Luis D’Aubeterre welcomed me at the UNEG in Ciudad Bolivar, and gave me constant guidance. Jacqueline Clarac also offered me affiliation to the ULA in Merida, so I could get my visa in time. In Caracas, where I spent more time than I should have, Jean-Pierre Lahaye always offered me a room to stay, with considerable generosity, and Sylvain Léonard did