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part one - part two

THE OLD SCHOOL MASCULINE PARADIGM

The NiTaino and related cultures provide us with an amazing, complete model for a human male's life. This ~135,000 year-old rooted paradigm provides definitions and applications for a natural, balanced, functioning male existence.

CHIC'CHAN: THE DEFINITION OF A MALE

The traditional definition of a human male goes well beyond "YX chromosome pair". A male has a QUI-QUIX, or penis, and QUI' CHE'EL TOON, which are his testicles and scrotum, which are all integral to his being. The penis is a sensory organ, and an exploring appendage, and is considered the head of his CHIC'CHAN, or "Backbone Serpent". The body of the Serpent is his spine, and it's rattle would be in the back of his head. When a male reaches QUIX NOHIN' TAH, or orgasm, the head of the Serpent releases the GUANGUAYO, or semen, the stuff of life, and the tail in the base of his head rattles. QUIX NOHIN' TAH is the Serpent striking, the male's masculinity being exercised. The CHIC'CHAN is a male's body mind and spirit, and the QUIX NOHIN' TAH is sacred. We are told in the Amatl Turey (NiTaino Holy Book) and Popol Vuh (Quiche Maya Holy Book) that the creation started with two brother gods reaching QUIX NOHIN' TAH together. It is our way of reaching back into and becoming part of the Creation of the Cosmos.

AMAZONIAN INSIGHTS

The Korubo and Xingu of the Amazon Basin relate to us a story of a Xi'Paal bitten by a lizard on the base of his penis. At night it would enlarge and detach, and wander around embracing and playing with other of his 'Tiao. In the morning, he would have to wrestle with it, so it would shrink again and re-attach to his body. The Xi'paal's friends eventually tired of this amorous creatures never-ending nuzzles, and so told it to go play in the forest at night. It goes out into the jungle, and has many adventures. Eventually it gets injured by a wandering, piranha-vagina, and returns to the Conuco and behaves itself, although it still likes to wrestle in the morning. This story allows us to see a traditional view of erections and masturbation.

The Xingu story of Kaluana teaches us the need for boys to be in masculine space, and not in the feminized, imperial domestic realm. Kaluana wants to be a HUKA-HUKA wrestler, yet he loses all of his matches. His father even gets the matches graded on a handicap, but to no avail. Finally, in desperation, the father brings Kaluana to a MANUCAIA, or guardian spirit. The Manucaia examines Kaluana, and deems him to be too feminine, from having lived his whole life in the village, a feminine sphere of influence. He is told to sleep in a special "boy's hammock", and then when he wakes up, his masculinity is restored, and he begins winning Huka-Huka matches. He is told he must remain in a masculine world the rest of his life; if he returns to the feminine, he will die. The story continues with Kaluana having to avoid food, water, kava beverage, shelter, and beguiling charms from the females. He continues on as a wrestling champ and hero, and serves as a role model for all boys who want to be wrestlers.

SACRED MALE-MALE EROTICISM

The NiTaino cosmic creation story features an erotic act between the two originating male deities. The culture considers equal, shared male-male eroticism sacred, and a replication of the cosmic creation event each time it occurs. The male orgasm is a direct connection to the gods themselves, and creates the state of HUNAB-KA, or the sacred balanced presence, in body, mind and spirit. Unbalanced, unequal erotic activity, such as those when GUACACIQ is present, or when non-males are involved, can never reach this heightened, sacred state. The feeling may be intense, but it will NEVER reach HUNAB-KA.
To bless the GUANGUAYO, or semen, and maintain the state of HUNAB-KA, an invocation or prayer should be made at the time of orgasm by each participant individually. The invocation provided in the Amatl Turey story cycle is "QUIX' NOHI'N' TAH". This sacredness of QUIX' NOHI'N TAH is hard-wired into all male humans, a product of both the creation of humans by the deities, as well as the first, major part of our history when there were no non-males. This can be exhibited in the featuring of a male aroused and explicitly reaching orgasm being the key scene in modern imperial pornography, even those versions that blindly support the worker-breeder-soldier unit paradigm.

THE FOUR KINDS OF ERECTIONS

Erections happen for a bunch of different reason, as the penis is a major sensory organ close connected to the core. Erections are to be celebrated, and their enchantments and powers embraced. Erections come in four main invocations: Erotic, Sensual, Dreamscape, and Spiritual.

EROTIC erections are the most common, and the easiest to explain- they are from the result of getting "turned on". Sensory stimuli is encountered that triggers arousal, and then requires friction to get off. These erections are frequent, and are more psychological than physiological.

SENSUAL erections are random, and are caused by random environmental factors, such as the warm sun in your lap, or a bumpy bus ride. They are one of the two longest-lasting erections, and do not require immediate release. They may rise and subside, or stay at a constant, non-throbbing level for quite some time. Sensual erections also occur when we become naked, or when we wash ourselves or handle our QUI-QUIX to urinate. Males are in frequent contact with the core of our masculine being on a daily basis.

DREAMSCAPE erections are when our mind and spirit free, usually during sleep. They are probably the least understood, because the imagery involved is so unlikely. They give us a direct link, however, into how integral the CHIC'CHAN actually is, even in the subconscious. We become aroused in sleep because we are either slaying lovers or dragons, or are in high adventure and freedom.

SPIRITUAL erections are the shortest-lasting, and can be the scariest. They occur when our spirit is aroused or connected into the HUNAB-KA (Sacred Balance) or the HURUKAN, The Heart of Heaven. They are truly when we are in the presence of Spirit; when we are in true ecstasy.

There has always been a deep imperial hatred of erections. In Victorian-era EU and EEUU/ USA, "doctors" were vehemently against xi'paals having erections or masturbating. "Dr." Kellogg, he of the cereal fame, recommended enemas and starvation, while most of his contemporary quacks encouraged a Spartan, suffering lifestyle for xi'paals, and heavily promoted circumcision as a panacea for every masculine ailment.
Things got so bad, that some xi'paals penises were strung up with spiked rings or electric shock gadgets when they went to sleep to prevent them from getting erections during Dreamtime. This is quite horrendous, as erections occur frequently as part of the natural sleep cycle, particularly at the beginning and end of the REM dream cycle. Using such torture to stop erections interrupts sleep, so that the poor xi'paal is never rested, and is quite weakened.
Interestingly, erections during Dreamtime (whether the Dreaming is erotic or not) occur in males of all ages, from birth through old age, even in males who have become "impotent" during the waking hours. This shows what an important, integral part of a male's identity and being, body mind and spirit, his QUI-QUIX is.

THE FIVE AGES OF A MALE'S LIFE

WAILI- BIRTH TO PUBERTY A boy is born! He will remain in the village with his mother and siblings, and spend time with his father when his father is available. At first, he is considered neutral, but as he nears puberty, he will spend more time with his father and the older boys, maybe even in the men's house.

XI'PAAL- PUBERTY TO MID-20's The most important part of a male's life. At some point near puberty, the boy will be removed from his parents and village, so that he may find himself, become self-actualized, and attain his full masculinity (see diagram). The boy is brought to an all-male CONUCO, or "garden for growing men". Here, he will learn to rely on himself, his gods, and his peers. He will be given a YAU, or mentor, who will teach him the necessities of day-to-day living, and train him in the ways of the culture. The boy will remain here until his mid-20's, becoming a YAU for a younger boy himself as he gets older. In CONUCO, the boy will form lifelong, sworn bonds of GUATIAO, which will shape the society they will be living in. The CONUCO is overseen by a crew of BEHIQUES, or enchanters, and GUAZABERAS, or warriors. They are there only to help and see that nothing goes horribly wrong, the boys are supposed to set their own societal standards and practices.

WARI- MID 20's TO MID 40's The word literally means "Established one". It is now that the man leaves CONUCO, and re-enters village society. He and his peers re-enter as full equals, and influence and shape society with full adult responsibilities and privileges.

CARI- MID 40's TO MID 60's The male now continues onward as an adult, and masters his talents and trade, and helps keep the community provided for and flowing properly. It is in this stable time that he will be at the peak of his knowledge and politic.

CHUCH'KAHAU- MID 60's TO DEATH The old man now becomes an "Ancestor Parent", and is allowed to return to an almost WAILI-like state again. He has given of himself for the greater common good, and now he is allowed to rest. He is called upon for his wisdom and his storytelling abilities. He will continue on, content and cared for, until he passes away.

NITAINO MASCULINE PROVERBS AND PRINCIPLES

THE SIX MASCULINE VIRTUES

FAITH: Believe in yourself, the gods, and those around you.
NO FEAR: Feel caution, be wary, but do not be paralyzed by fear and worry.
COMMUNICATION: Clear, concise, direct communication.
CREATION: Weave with the environment around you constructively. Make the world a more beautiful and meaningful place. "Become the change you wish to see in the world"- Mohandas Gandhi
COMPASSION: Experience and express GUIARQ, QUIBEY, and TEKGUIARQ as much as possible.
VALOR: Always do the right thing. "In a situation, the best thing to do is the right thing; the second best thing to do is the wrong thing; and the worst thing to do is nothing at all."- Theodore Roosevelt

THE IMPORTANCE OF YAU // MENTORS

A male is born a male, but his masculinity must be cultivated and cared for throughout his life. It is most important for a male to have another male to imprint on. This is why a YAU, or a mentor is so important.
The father is limited in what he can teach the boy, because of the limitations provided by the parental role. Mothers have absolutely no business teaching or cultivating their son's masculinity, since they are not male. Non-males, no matter how well-intentioned, can never be a model for or cultivate masculinity in a male, because they are incapable of understanding masculinity beyond their own needs and hollowness-hunger. A question I ask younger males (post 1965 birth) is who taught them how to shave. Some say their fathers, but most say no one or their mothers. I feel this tragic answer warrants other questions, like - Where are the adult men for the boys? ; and Why have the men abandoned the boys?
A mentor should be older and more experienced than the person, as in the case of the older Xi'paals mentoring the younger ones in CONUCO. A YAU is the person who helps guide and teach a male in the times when he becomes self-actualized, so the role is quite crucial. Even older males (WARI and older) can benefit from an older, more experienced YAU. A YAU is quite personal, and must be chosen wisely.

THE IMPORTANCE OF A BOY SEPARATING FROM HIS PARENTS

When a WAILI is born, he is helpless, and the parents might as well be gods. In a traditional, indigenous culture, the boy will be separated from his parents at the onset of puberty (he will have already been drifting from his mother for some time); in NiTaino culture, he would be brought to a CONUCO. During this time, the boy first learns that he is an individual, and learns to rely on and trust his decisions and skills. It is here he learns responsibility. He learns that the gods are real, and how to connect with them and their realm. Then, he learns to unite with, weave with, and work with his peers. After a time in these conditions, he learns about life properly- about himself, his needs, his abilities, and his talents- all free from the ridicule and shame of the feminized, parental oversight. He will become self-actualized. He will also learn how he can interact with and help out his GUATIAOS.
When the Xi'paals from the CONUCO return to the village, they are free, equal, self-actualized adults, equal to their parents. They can never be emotionally crippled by and are not indebted to, their parents or authority figures. They cannot be browbeaten, dominated, guilt-ed, or shamed by anyone. They also reach a full masculinity, and will never be defined by or obsessed with the non-males in their lives. Interestingly, because of this independence, most males who are raised in this system become close friends with their biological fathers.

QUI-QUIX = WAYEB // PENIS = PLAY

A male's genitalia are external, and when he reaches QUIX NOHIN' TAH, he ejaculates GUANGUAYO and TONAL, or lifeforce, out of him. Males are generally externalized when interacting with the environment around them, and that results in an inherent playfulness. Play is the exploring and interaction with one's environment and the people who are near. Play allows for connection, and prevents the internalized aspects of the mind to overtake a man's life and lead him into paranoia, fear, and imperialism. Play encourages sharing, and turns brute competition into shared fun. Play is crucial for a male's life, whether it is gadgets, puzzles, or games. It also creates in us that males have great empathy.

 

 

old school paradigm >

part one - part two

TRADITIONAL PROVERBS

Yamoka Habuku Iteketi Juaiba Eb.
The Two Woven Together As One, Went Forward Along The Road
This is the mystery of the Guatiaos, and of Quark bundles.

Guiarqi, Beira, Be, Inouti!
Love, Experience, Exist, and Soar!

Yaclin Che', Yaclin Ca'am!
Brothers, Our Penises Rise And Unite!

Wari Hiteo Guatiao, Pijirigua.
A Man Without Close Brother/ Lover/ Friends Is Worthless.

Guache Ma Guatiao, Pijirigua Tonale.
A Lone Male Without Brother/ Lover/ Friends Has A Useless Existence.

Hite Tonal, Operito.
Without Tonal, You Are Already Dead.

Guapeao Operi Guazabera Timacle, Ma Naca Guanahacabib'i.
I Would Rather Die Proudly On My Feet Than Live Humbled On My Knees.

Ni Guia.
I Love You.
Being from the word Guiarq, this can only be said between two males.

!Daca Batu!
Give Me The Ball!
A flirtatious remark, used to show desire, or a challenge.

Ca'an Guiarq Guatiao Jirigua Turey.
The Heart Of Loving Brother/ Lover/ Friends Is Sacred and Priceless.

MODERN PROVERBS

All A Male Has Is His Word And His Balls.
Without integrity, honesty, and valor, he isn't worth much.

Start Believing In Yourself, And Stop Trying To Convince Or Impress The Others.
Nuyoriqueno Folk Wisdom.

Wherever You Go, There You Are.
Nissequogue-Matouac Proverb.

Never Kiss An Old Lover.
Nissequogue-Matouac Proverb.

Words Vanish Once You Say Them, So Some Things Should Be Said As Much As Possible, So That They Never Disappear.
Lucayan Folk Wisdom.

Move Within Me, I'm Strong Enough To Be Weak Within Your Arms.
Nuyoriqueno Folk Wisdom.

THE HAND GLYPH

The Hand Glyph is simple both in design and in the idea which it contains. The Hand is a simple open hand-print outline, with a spiral in the palm. It consists of one continuous contour line, so that everything is connected. What it represents is Guiarq, Quibey, and Tekguiarq, and their expressions in our lives. The spiral is the source of deep masculine love, and each finger represents a different manifestation in our lives. I consider the five main manifestations to be Yau (mentor), Guatiao (brother/ lover/ friend), Watu (creative fire), Wayeb (play), and Cacicarikan (god). They can be provided differently, and many are related and intertwined, so there are no clear boundaries. In all, there is an attraction, a want to be near the person, and a physical expression. Guiarq, Quibey, and Tekguiarq are all present and active. "Love" itself is indefinable, and quite difficult to pin down. The Hand is a tool to help you map and figure out how you feel about someone. The more relevant fingers, the more you love him.

REALISTIC IDEAS OF MALE EROTICISM

A male's intimate and erotic interactions and play with other males strengthens and enriches his masculine identity. With them, he is expressing and experiencing in an entirely male-defined situation.

NO ANAL PENETRATION!!! Don't make your bro your bitch. Need to thrust? Try intercrural frot. (See Playbook section) The NiTaino view is that TENQUACACIQ (anal penetration and coercion) is unbalanced, and is simply about domination and control. These are not masculine attributes, so it is greatly looked down upon.

The basis of any close, intimate relationship is respect and communication. During arousal and eroticism, males are honest, real, and rooted.

Sobriety is a must in any intimacy or erotic behavior. Both parties must be fully present and aware, otherwise it is GUACACIQ, or imperial powerlust.

No money, power, status, or objects can pass between the intimate participants as compensation, or it is then prostitution. Intimacy should never be a commodity.

Intimacy and weaving cannot be found at first sight, that is GUACACIQ.

Never kiss an old lover. Once it's over, it's over. Attempts to rekindle will only result in insanity and drama.

Every erotic event does not have to end in orgasm.

4" to 8" (10cm to 18cm) is a realistic average erect penis size for a human male.

No faking it. If it doesn't work, it doesn't work.

If it doesn't feel right, then it probably isn't. If that's the case, don't do it.

Both parties should feel great after being intimate. If this doesn't happen, something is unbalanced, and contact should not happen again until the imbalance is figured out and fixed.

If you can't cuddle with or spend close HABUKUE, or weaving time with him, then you shouldn't become intimate or erotic with him.

Intimacy and eroticism should occur out of guiarq and quibey, not out of conquest, control, or domination, desperation, or GUACACIQ.

FRATRIFOCAL CITY-STATES

There is another aspect of traditional tribal masculine culture that is found globally in remarkably similar conditions and applications- the sworn-brother all-male city-state. In many fratrifocal cultures, males and non-males live separately, only coming together in certain seasons and situations. These gatherings are called ARIETOS, or POW-WOWS, and are full of trading, storytelling, song, and dance. They are a celebration of the culture as a whole. Danskammer on the Hudson River and Utuado on Borinquen are examples of sites where ARIETOS would be held.
The boys would be brought to these all-male city-states as soon as they were weaned, if they had been born of a non-male. In Chichen Itza, Jomsberg, and along the Russian/ Chinese border, the government was a covenant of sworn brothers; all citizens of that city were Guatiao, and all were equal. Columbus and his Sephardic and Borgian mercenaries, Lewis and Clark, and Henry Hudson all reported these male or non-male regions in their journals. There are several ways we can practically apply these ideals in today's world. Gender separate classes and sports teams would be a strong first step.

MALE-MALE AFFECTIONATE PHOTOGRAPHY

From the beginning of commercial photography in the 1850's until the 1950's, there were tens of thousands of affectionate male-male photographs, featuring pictorial displays of Guiarq, Quibey, and Tekguiarq between male-male couples, trios, and groups. The sheer number of surviving photographs, taken both inside and outside, shows that these photographs were not an anomaly of a "gay subculture", but a major, normal part of and documents of real masculine American friendships during the century betwixt the 50's. Almost all are tender and playful, and few are raunchy, even when sensual or erotic. They stand as evidence,in strong defiance of the feminist and imperial lies, programming, and polemic. In the past ten years or so, there have been over a dozen books published on this subject that are still readily available. Things have not always been the way they are now, nor were they as we've been programmed to believe. When sham EYERI historians trumpeted that Abraham Lincoln was "gay" because he shared a bed for years with his Guatiao James Speed, they failed to take it in real context, since they had their own agenda and need for validation. To gain valid context about romantic male friendships in the 1800's, they needed only to look at these photographs, the writings of Walt Whitman, Jose Marti, or Mark Twain, or at any of the "popular culture" ephemera of the time. All are rife with evidence explaining the power and prevalence of the male-male friendship in America.

GIRL CRAZY: MALES WHO SHOW THEIR BROTHERS NO LOVE

The empire spends a tremendous amount of time, energy, and resources to enforce and shore up it's worker-breeder-soldier unit paradigm that all males are supposed to fit in and follow. (See INDICTMENT OF EMPIRE section) It also has to enforce attraction to and pair-bonding between males and non-males, so it can keep everyone in controllable nuclear family domestic fiefdoms. The empire uses the popular culture and media extensively. Jeffrey P. Dennis has written extensively on this, the promotion and enforcement of what he calls "Girl Crazy".Promotion of this Girl Crazy was so important, that the imperial rulers hired major popular artists and writers of the time to endlessly promote worship of the non-males, as the previous scholarly attempts hadn't had the full desired effect by 1940. Among the more famous examples are Issac Asimov, Robert Heinlein, and the crate-loads of kosher hacks in Tin Pan Alley and in Hollywood.
They and the empire have also gotten what masculinity and bonding are all mixed up- they claim that a male is masculine only if he is bonded to, controlled by, and defined by a non-male, and that a male who loves or is bonded to or defined by another male isn't masculine at all.. This interesting flip of masculine reality required the invention of confused and meaningless words by the most insane imperial spin doctors.

ACTUAL DEFINITIONS OF ACTUAL WORDS

In 1870, the empire had a psycho quack in Central Europe come up with empire-friendly terminology that could be used to artificially (and officially) define, and then attack and control bonded males and Guatiaos. To sound scholarly and authoritative, Ashkenazi "scholar" Karl Westphal was told to use Greek and Latin to manufacture the new terms. He tried, and failed, but the nonsensical words he came up with were so heavily promoted, that they became part of the collective Zeitgeist of imperial society. Westphal's failure is that the words don't mean what they are claimed to.

HOMOSEXUAL:- Greek. "Homo", meaning "man" (think of the French Homme for man; or Homo sapiens, as our species), and "Sexual", which is cognate in English. So, a "Homosexual" is anyone who gets aroused by and gets off on a male. This would include, then, "straight" females.
(Likewise, the over-used "Homophobia" actually means "Fear of Men", not "Hatred of 'Gays'". Homophobia and Misandry go hand in hand, and are synonyms.)

HETEROSEXUAL:- Greco-Latin. "Hetero", meaning mixed up or confused (think of a heterogeneous sample, one that is all mixed up or jumbled.) Therefore, a "Heterosexual" would be able to get aroused by and off on either males or females. Westphal & Co. called that "Bisexual".

BISEXUAL:- Greek. "Bi" or "Bis(os)" meaning two (think of bicycle- two wheels). This would be sexuality involving two different genders- the imperial word "Straight".

GAY:- itself if from the French Gaiol, which referred to a "courtly celebration of love", which is why in English "gay" still means "happy".

I guess that if I was all "Hetero" and confused, I wouldn't be happy one bit, would I? SO maybe the imperials got "gay" right after all...
Silly imperials! No wonder they're so pent up about their own eroticism- they don't even have words that can clearly express what they are feeling, want or need!

EYERIS, GURRUMIAOS, AND PARIGUAYOS, OH MY!!!

The NiTaino culture uses the term "LUKKO" for male or man, and "MACQIO" for masculine. But, as is evident, there are several penis-bearing non-male kinds of humans as well. What they both have in common is that they have surrendered their masculinity, and it's definition, to non-males without penises.
GURRUMIAO- a penis-bearer who is obsessed with non-males so much, that it can only attempt to express it's humanity, emotions, and caring with a non-male. Is only capable of conquest and domination, so no eroticism is present, only sexuality. It has surrendered it's masculinity to a non-male, as it defined it's masculinity by non-males. If it is not around non-males, it feels it's masculinity is in question. Uncomfortable around and with actual males, so it really isn't masculine at all, even though it thinks itself the epitome of MACQIO.
EYERI- a penis-bearer who is obsessed with non-males so much, that it imprints on them. It surrenders it's masculinity willingly, as it wants to be a non-male. The only males it is comfortable being around are those it wants to dominate or those it wants to be dominated by, in a sexual conquest fantasy.
PARIGUAYO- literally, "little bitch". The term refers to anyone who has willingly surrendered their masculinity to or for a non-male. It can be used for any penis-bearer who, through their own choices and actions, has become a non-male.

There is hope for those who have surrendered their masculinity- it can always be re-gained and re-cultured back into full bloom.

SOME ETHNOGRAPHERS SPEAK

Alain Cheneviere, writing about the Jale tribe of Irian Jaya, New Guinea, in the book "Vanishing Tribes-Primitive Man On Earth". 1987, Doubleday & Co, Garden City, NY.:

They (the Jale) are aggressive, combative, and involved in almost continual wars interrupted by rare truces. Ethnologists have observed the same phenomenon of permanent and extreme belligerence in other societies which, like the Jale, live in small, self-sufficient communities where the young boys remain for an unusually long time close to their mothers in an exclusively feminine environment. Such conditions, they have found, produce particularly violent men. The men in these societies also have no affection for each other, and view other males as a threat to the women and their way of life."

Jules Henry, writing about the Kaingang tribe of Brazil, in the book: "Jungle People: A Kaingang Tribe of the Highlands of Brazil". 1935/ 1964, Vintage Books, NY, NY.:

"When the children grow up to be young men and women, a strange dichotomy of behavior is noticeable, which is all the more striking because the Kaingang lay no emphasis on such differences. Kaingang young men love to sleep together. At night they call to each other, "Come and lie down here with me, with ME!" Then there is a shifting and squirming so that Nggugn or Waipo or Kanyahe can lie down where he is bidden. In camp one sees the young men caressing. Married and unmarried young men lie cheek by jowl, arms around one another, legs slung across bodies, for all the world like lovers in our own society. Sometimes they lie caressing that way in little knots of three or four. Women NEVER do these things."

"The men like to congregate together, and when the women are in camp they leave them and sit around in groups, weaving baskets, or just talking. They just visit. Like the indiscriminate playing of the children, these caressings, sleeping parties, and gossipings do not follow relationship lines. Whatever may be the specific obligations of cousins or brothers-in-law, they are completely lost sight of in these ephemeral, wholly casual masculine contacts.. The basis for a man's loyalty to man has roots in the many warm bodily contacts between them. The violent, annihilating conflicts among men in Kaingang society were all among those who had never shared the languid exchange of caresses on a hot afternoon under the green arched shelter of a house nor lain together night after night under a blanket against the cold. The very transient, unfixed nature of these contacts leaves no ground for jealousy. The relationships built on these hours of lying together with other males bear fruit in the softening of conflicts that are so characteristic of Kaingang society. Indeed, there is a patterned friendship between men that has woven this contact into it's very warp and woof, and that is the friendship of hunting companions. Men who have hunted together day after day, raided the Brazilians together, slept together beside the same fire, under the same blanket, wrapped in each other's arms, hold this relationship above their kinship with their brothers. The consequences for the general integration of Kaingang society are immeasurable."