IDNO

P.9280.ACH1

Description

On Catalogue Card: “Boro medicine man with Whiffen’s rifle.”

On Catalogue Card for duplicate image LS.26721.WHI: "N.W. Amazon. 175.29.
Boro medicine man, with Th. Whiffen's rifle."

A portrait of a Boro medicine man, standing facing the camera in long grass outdoors. He is wearing a moh-hen (loin-cloth) and a necklace of jaguar-teeth and beads. He is carrying a small cloth bag over his left shoulder and Whiffen's rifle over his fight. In the background is a crowd in front of a malokas (Indian communal house). [TC 09/06/1999, updated JD 01/10/2019]

Place

S America; Colombia; North West Amazon

Cultural Affliation

South American Indian; Witotoan; Boro [Bora; Meamuyna; Meamuina; Miraña; Miranya; Mirane; Miranha; Miragua; Miraño; Mirania]

Named Person

Photographer

Whiffen, Thomas William

Collector / Expedition

Date

1908 - 1909

Collection Name

Mounted Haddon CollectionWhiffen Collection

Source

Format

Print Black & White

Primary Documentation

Other Information

Publication: Reproduced in Whiffen, T. W., 1915 as Frontispiece with the caption “Boro medicine man, with my rifle”. [TC 09/06/1999]

Related Image: A duplicate print is at the RAI, reference 36123, and annotated by Whiffen in pencil on the reverse with "Boro, with my rifle."
Photocopies of Whiffen prints at the RAI are held in the UCMAA archive, reference W19/1/3. See Whiffen Collection record for further details on RAI collection. [TC 09/06/1999, updated JD 02/10/2019]

Bibliography Reference: Whiffen discusses the role of the shaman or "medicine-man" in detail (Whiffen, T. W., 1915: 178-183), arguing that he is "a doctor and a wizard, not a priest. He claims to deal with spirits by magical processes, to exorcise, outwit and circumvent... He is a hypnotist and a conjuror. But he is more than a mere charlatan. He is the poison-maker for the tribe, and possesses, as a rule, especially among the Andoke and Karahone, a considerable knowledge of drugs, both curative and lethal." [TC 09/06/1999, updated JD 02/10/2019]

Context: Whiffen explains that "the men wear little or nothing but what the Witoto call a moh-hen, that is, a strip of beaten bark-cloth carried from front to rear between the legs and tucked in at either end over a string or strap of bark-cloth bound about the waist" (Whiffen, T. W., 1915: 72). He informs us that "the Amazonian boy is first provided with a breech-cloth when he is five years old. His earliest lesson is in its manufacture, for every Indian fashions his own clothing" (ibid: 73). He then describes how the loin-cloth is manufactured and notes that it is never removed "in the sight of man or woman" and is buried with a man when he dies (ibid: 74). Steward notes that boys and men "wear a bark-cloth breech-clout after the age of five or six years (1963: 753). [TC 01/06/1999]

Bibliography Reference: Whiffen discusses Indian communal houses (malokas) at length (Whiffen, T. W., 1915: 40-48). He notes that in the homestead "there is but one great house, thatched and ridge-roofed like a gigantic hay-rick ... this is the home of some three score Indians" in which "there are no divisions for each family" (ibid: 40). He notes that the house is a temporary dwelling which falls into disrepair and is burnt every two to three years, at which point the inhabitants move to new location (ibid: 41-42). He then discusses how the site is chosen and the building constructed (ibid: 42-44). He notes that "the far end of the house - where there is usually another small entrance - is the portion reserved for the chief and his family" (ibid: 46) and that "each family has its own fire" (ibid: 47), with their hammocks slung around it and possessions slung in the rafters above. He explains that "at ordinary times there will be possibly from fifty to sixty people in the tribal house, but on the occasion of any festivity as many as two hundred will crowd in" (ibid: 48). He also provides plans and diagrams of the house (ibid: 41, 43, 45,46) and an illustration of the type of palm used for thatching (ibid: pl. VI). Menimehe houses, he notes, are "more open" than those of other groups (ibid: 51). [TC 01/06/199]

Bibliography Reference: Steward also discusses Witotoan villages and houses, explaining that "the typical Witotoan community consists of a single large multifamily house, though some villages have several large houses" and that these are built on "a dry site ... some distance from the river" (1963: 752). Plate 81 depicts a "Witoto communal house" similar to those depicted in the Whiffen Collection photographs. Steward notes that "the sociopolitical unit is the exogamous, patrilocal community which usually occupies a single large house and is divided into family groups. Local exogamy seems to prevail even when the community has several houses" (ibid: 755). Steward and Faron (1959: 314) also discusses Witotoan houses. More recent analyses, such as that by Hugh-Jones on Barasana cosmology, demonstrate that the Indian house can be interpreted structurally as a significant metaphorical representation of the cosmos, myth and society (Hugh-Jones.S. 1979). [TC 01/06/199]