92
These limitations to mobility are evidently linked not only with the criollos and
their institutions, but also with the relations with powerful non-human beings. This
is so, because no success or special advantage that any human group has is understood without the existence of a successful pact with powerful non-human entities.
10 Señas of Everyday Life
In the Moqoit daily life, the presence or behaviour of animals is often invoked as a
‘sign’ of specific events. Among the Guaycurú peoples, a ‘strange’ or ‘out of the
ordinary’ character determines the ‘non-human’ nature of a being, or helps differentiate between the habitual representatives of a species and their dueño (owner)
(Wright, 1994). Pointedly, the unusual behaviours of various animal species are
taken as ‘signs’. The animal in question chooses to ‘communicate’ a message to a
human, which implies its volition and a bond with its interlocutor. This places the
‘encounter’ in the realm of the relations with the poderosos.
In this context, when a visitor arrives to a Moqoit house, it is common for those
who live there to comment they already knew he was coming. In general, they report
that the appearance of certain birds near the dwelling, earlier that day or in the previous days, announced their visit. For Martínez-Crovetto (1995: 118–119) the fluttering of a hummingbird (Chlorostilbon lucidus, Hylocharis chrysura, Heliomaster
furcifer), llimar’añichí in Moqoit, inside a house or above people, indicates the
arrival of visitors. Listening to the song of the laughing falcon (Herpetotheres
cachinans), Kaoó’ in Moqoit, is a sign that a group of people will move (MartínezCrovetto, 1995: 113).
Other birds are a sign of approaching rains, such as the ‘valdero bird’, Zohololo
in Moqoit. According to Martínez-Crovetto (1995: 123), this is also the case of the
Common Potoo (Nyctibius griseus), Qapáp in Moqoit, when it cries on hot nights.
The referred laughing falcon can also foretell a change of time for the Moqoit
(Martínez-Crovetto, 1995: 113). According to the Tobas (Qom), the flight of the
Roseate Spoonbill (Ajaia ajaia)
45
announces great rains, and the night flight of the
Greater Flamingo (Phoenicopterus ruber)
46
the increase in the flow of streams and
marshes (Martínez-Crovetto, 1995: 100–101). For the Moqoit, the cry of the Giant
Wood Rail (Aramides ypecaha) or Wataá’, announces bad weather or drizzles
(Martínez-Crovetto, 1995: 113).
For the Toba (Qom), the Great Kiskadee announces a row between a couple
when it cries one single time in front of their house (Martínez-Crovetto, 1995:
89–90), but foretells joy if it emits its characteristic whistle. Similarly, the night
flight of the Limpkin (Aramos guarauna)
47
over the houses, accompanied by a
45 Dololé in Moqoit, according to Martínez-Crovetto.
46 Napaloló in Moqoit according to Martínez-Crovetto.
47 Rokoró in Moqoit according to Martínez-Crovetto.
A. M. López
These limitations to mobility are evidently linked not only with the criollos and
their institutions, but also with the relations with powerful non-human beings. This
is so, because no success or special advantage that any human group has is understood without the existence of a successful pact with powerful non-human entities.
10 Señas of Everyday Life
In the Moqoit daily life, the presence or behaviour of animals is often invoked as a
‘sign’ of specific events. Among the Guaycurú peoples, a ‘strange’ or ‘out of the
ordinary’ character determines the ‘non-human’ nature of a being, or helps differentiate between the habitual representatives of a species and their dueño (owner)
(Wright, 1994). Pointedly, the unusual behaviours of various animal species are
taken as ‘signs’. The animal in question chooses to ‘communicate’ a message to a
human, which implies its volition and a bond with its interlocutor. This places the
‘encounter’ in the realm of the relations with the poderosos.
In this context, when a visitor arrives to a Moqoit house, it is common for those
who live there to comment they already knew he was coming. In general, they report
that the appearance of certain birds near the dwelling, earlier that day or in the previous days, announced their visit. For Martínez-Crovetto (1995: 118–119) the fluttering of a hummingbird (Chlorostilbon lucidus, Hylocharis chrysura, Heliomaster
furcifer), llimar’añichí in Moqoit, inside a house or above people, indicates the
arrival of visitors. Listening to the song of the laughing falcon (Herpetotheres
cachinans), Kaoó’ in Moqoit, is a sign that a group of people will move (MartínezCrovetto, 1995: 113).
Other birds are a sign of approaching rains, such as the ‘valdero bird’, Zohololo
in Moqoit. According to Martínez-Crovetto (1995: 123), this is also the case of the
Common Potoo (Nyctibius griseus), Qapáp in Moqoit, when it cries on hot nights.
The referred laughing falcon can also foretell a change of time for the Moqoit
(Martínez-Crovetto, 1995: 113). According to the Tobas (Qom), the flight of the
Roseate Spoonbill (Ajaia ajaia)
45
announces great rains, and the night flight of the
Greater Flamingo (Phoenicopterus ruber)
46
the increase in the flow of streams and
marshes (Martínez-Crovetto, 1995: 100–101). For the Moqoit, the cry of the Giant
Wood Rail (Aramides ypecaha) or Wataá’, announces bad weather or drizzles
(Martínez-Crovetto, 1995: 113).
For the Toba (Qom), the Great Kiskadee announces a row between a couple
when it cries one single time in front of their house (Martínez-Crovetto, 1995:
89–90), but foretells joy if it emits its characteristic whistle. Similarly, the night
flight of the Limpkin (Aramos guarauna)
47
over the houses, accompanied by a
45 Dololé in Moqoit, according to Martínez-Crovetto.
46 Napaloló in Moqoit according to Martínez-Crovetto.
47 Rokoró in Moqoit according to Martínez-Crovetto.
A. M. López