Daniel L. Everett · 300 pages
Rating: (2.8K votes)
“They have no craving for truth as a transcendental reality. Indeed, the concept has no place in their values. Truth to the Pirahãs is catching a fish, rowing a canoe, laughing with your children, loving your brother, dying of malaria. Does this make them more primitive? Many anthropologists have suggested so, which is why they are so concerned about finding out the Pirahãs notions about God, the world, and creation.
But there is an interesting alternative to think about things. Perhaps it is their presence of these concerns that makes a culture more primitive, and their absense that renders a culture more sophisticated. If that is true, the Pirahãs are a very sophisticated people. Does this sound far-fetched? Let's ask ourselves if it is more sophisticated to look at the universe with worry, concern, and a believe that we can understand it all, or to enjoy life as it comes, recognizing the likely futility of looking for truth or God?”
“I mean, what are you going to do to him for shooting your dog?” “I will do nothing. I won’t hurt my brother. He acted like a child. He did a bad thing. But he is drunk and his head is not working well. He should not have hurt my dog. It is like my child.” Even when provoked, as Kaaboogí was now, the Pirahãs were able to respond with patience, love, and understanding, in ways rarely matched in any other culture I have encountered.”
“I did not see Pirahã teenagers moping, sleeping in late, refusing to accept responsibility for their own actions, or trying out what they considered to be radically new approaches to life. They in fact are highly productive and conformist members of their community in the Pirahã sense of productivity (good fishermen, contributing generally to the security, food needs, and other aspects of the physical survival of the community). One gets no sense of teenage angst, depression, or insecurity among the Pirahã youth. They do not seem to be searching for answers. They have them. And new questions rarely arise.”
“My evangelism professor at Biola University, Dr. Curtis Mitchell, used to say, “You’ve gotta get ’em lost before you can get ’em saved.”
“When we returned from our jog, several Pirahãs were huddled in a corner of our house, and there was a strong smell of alcohol in the air. Those in the huddle looked conspiratorial and stared at us. Some seemed angry, others ashamed. Others just stared down at something on the ground that they were all surrounding. As I approached, they parted. Pokó’s baby was on the ground, dead. They had forced cachaça down its throat and killed it. “What happened to the baby?” I asked, almost in tears. “It died. It was in pain. It wanted to die,” they replied. I just picked up the baby and held it, with tears now beginning to stream down my cheeks. “Why would they kill a baby?” I asked myself in confusion and grief.”
“They felt certain that this baby was going to die. They felt it was suffering terribly. And they believed that my clever milk tubes contraption was hurting the child and prolonging its suffering. So they euthanized the child. The father himself put the baby to death, by forcing alcohol down its throat.”
“The Brazilians give all the Pirahãs Portuguese names because they can’t pronounce the Pirahã names.” He went on, “This is the same reason, I suppose, that the Pirahãs give all outsiders Pirahã names.”
“Although Pirahã nouns are simple, Pirahã verbs are much more complicated. Each verb can have as many as sixteen suffixes—that is, up to sixteen suffixes in a row.”
“Although Pirahã nouns are simple, Pirahã verbs are much more complicated. Each verb can have as many as sixteen suffixes—that is, up to sixteen suffixes in a row. Not all suffixes are always required, however. Since a suffix can be present or absent, this gives us two possibilities for each of the sixteen suffixes—216, or 65,536, possible forms for any Pirahã verb.”
“Finally, the Pirahã language is notoriously difficult because it lacks things that many other languages have, especially in the way that it puts sentences together. For example, the language has no comparatives, so I couldn’t find expressions like this is big/that is bigger. I couldn’t find color words—no simple words for red, green, blue, and so on, only descriptive phrases, like that is like blood for red or that is not ripe yet for green.”
“What I can't do anywhere is be with you.”
“Maybe. The trouble with anger is, it gets hold of you. And then you aren’t the master of yourself any-more. Anger is.”
“His soul might be a sun. I’ve never met anyone who had the sun for a soul.”
“She couldn’t very well let him join her in bed like that.
Sure you could.
No I can’t.
Please?
Hush, self, let me think.’ (Grace)”
“And, after all, what is a lie? 'Tis but the truth in masquerade.”
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