Courtney Cook

10/30/16
LBST 2102-338
Mini Paper
Naming Rituals of the Kayap Xikrin
The Kayap tribe is indigenous to a large area of Brazil in South America. This tribe has
many smaller groups that comprise the Kayapo tribe, one of which is the Xikrin. Living in the
Brazilian state of Par, the Xikrin community thrives by dwelling in the rain forest around the
Amazon River. These people place a huge emphasis on the significance and meaning of a name,
which influences their organization of their communities and kinship among their people and
with their ancestors.
All the Kayap people call themselves Mebengokre meaning people of the water
hole or people of the large water. This name refers to their belief that all the Kayapo ancestors
originated from the same region between the Tocantins and Araguaia Rivers, and used to speak
the same language, but eventually were scattered when they began to speak different languages
during a harvest of a maize tree (Verswijver, 2002). This is one example of how a name is used
to not only refer back to their ancestors and their past, but also to group the peoples together
under one identity, which gives them a sense of purpose and meaning.
Two kinds of names are given to individuals, either when they are born or during a
naming ceremony. They can receive common names, which often refer to an element of the
environment, a part of the body, or a personal experience. They can also receive beautiful or
great names, which are much more respected, usually given during ritual, and consist of a
ceremonial prefix such as: Bep, Takak, Panh, Koko, Nhak, Ire, Bekwynh, and Ngrenh, and a
simple suffix that is a noun, verb, or adjective. The prefixes Bep and Takak are given to males,
Koko can be given to males and females, and the others are given to females. These beautiful

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names are what link a person genealogically. A person may receive as many as thirty-five names
in their lifetime.
When a child is born, it is given several common and beautiful names prior to any ritual,
in order to address the child, however it is more approved of to receive their beautiful names
during a ritual. Some would say that when given in private, the beautiful names are falsely
given (Fisher, 2003). Others believe that the public ceremony benefits the childs socialization
and should be performed particularly when the child is a little older because the ritual can then
act to confirm their abilities and associations when they are more developed. Thus, the naming
ritual of a child after birth can take place between the ages of two and eight (Verswijver, 2002).
Each child should undergo several naming rituals, beginning with the one after birth and
following with up to 11 others throughout their life (Fisher, 2003). The parents often wait a while
to undergo the naming rituals or end up only providing one ceremony, because not only is it very
expensive and takes a while to prepare for, but it is also thought of as dangerous for those who
are weak or cannot walk (Verswijver, 2002).
A naming ritual does not occur on any certain date or time, but often falls during the rainy
or dry seasons. The main constraints that determine when a naming ritual occurs include: having
a child in the community that lacks a beautiful name, having a relative who can pass on a name
(because only those who have been given a ceremonially confirmed beautiful name may pass a
name on to others), and having the amount of wealth needed to pay for laborers and attaining
other relatives who will help to prepare the foods and ornaments necessary for the rituals (Fisher,
2003). As can be deduced by looking at the constraints, these rituals are extremely detailed and
can last for several days or even months. The naming ceremonies will usually honor between two

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to five people, most likely children, who are accompanied by a ritual friend who has been
appointed to bestow the name upon them and assist them throughout their life.
When most, if not all, the constraints are fulfilled, the naming ritual will occur, beginning
with the process of body painting and clothing in fine ornaments (Verswijver, 2002). Bee pollen
is often the source of paint during this ritual because the Kayap believe that their ancestors
received their social skills from insects such as bees (Popovic, 2009). The ritual continues with
dancing and ceremonial songs often performed by groups of male and females hired by the
parents or even the honored people themselves. Their ritual mentors confirm the new names to
the whole community, and the honored children are now beautiful because their name
identifies them as having a social transformation. At the conclusion of the ritual the parents
provide the people with foods such as: cassava bread with fish, game roasted in the stone fires,
banana, sweet potato, coffee, fanta and coca-cola (Verswijver, 2002).
The Kayap naming ritual can be categorized as an ideological ritual because it seeks to
distinguish and affirm a persons place in his/her village in relation to their relatives or can
bestow a position of authority. It also impresses upon the person their identity and value within
their community. It could even be labeled further as a rite of passage because the three stages can
clearly be perceived in the process of the ritual. The separation stage occurs when the honored
people have their bodies painted and are dressed in special ceremonial clothes and ornaments,
setting them apart from the rest of the community. During the ritual dances by dance groups of
men and women, the honored people transition from being an unfinished being. Finally they
are re-incorporated by having their new name spoken over them and being presented to the rest
of the community, and believe that they become whole beings again. (Types of Rituals).

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In a way, the naming rituals of the Kayap could also be viewed as a type of ancestor
worship. The names are passed down from relatives, and are often re-used, which can strengthen
the bonds among families and pleases the ancestors (Types of Powers). The ritual dances
performed during the ceremonies produce feelings of joy and happiness that draws them closer to
their ancestors. Just as sadness is an expression of separation from dead loved ones, they view
the expression of happiness as a way of restoring that separation (Fisher, 2003).
The naming rituals of the Kayap Xikrin are an essential component of their culture as it
serves to distinguish the people of their community according to positions of authority, but also
helps to encourage them in their family units and provides them with an identity. It also acts as a
mode of ancestor worship and maintains the bond between their dead and living relatives.

Citations:
Fisher, William H. "Rituals And Acts Of Feeling Among The Kayap (Mebengokre)." Royal
Anthropological Institute 9.1 (2003): 117-35. JSTOR [JSTOR]. Web. 27 Oct. 2016.
<http://www.jstor.org.librarylink.uncc.edu/stable/pdf/3134757.pdf>.
Popovic, Mislav. "Kayapo." TraditionsCustoms. N.p., 2009. Web. 30 Oct. 2016.
<http://traditionscustoms.com/people/kayapo>.
Verswijver, Gustaaf. "Kayapo Nomination." Povos Indigenas No Brasil. ISA, May 2002.
Web. 27 Oct. 2016. <https://pib.socioambiental.org/en/povo/kayapo/189>.