Mapinguari

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Mapinguari statue, Parque Ambiental Chico Mendes, Rio Branco, Brazil Mapinguari statue, Parque Ambiental Chico Mendes, Rio Branco, Brazil.jpg
Mapinguari statue, Parque Ambiental Chico Mendes, Rio Branco, Brazil

Mapinguari or mapinguary are mythical monstrous jungle-dwelling spirits from Brazilian folklore. They are said to protect the Amazon rainforest and its animals. According to folklore, when humans grow too old they can transform into man-eating Mapinguari.

Contents

They have either a gaping mouth on the stomach or a mouth split open from throat to belly. Their dense hair makes them bulletproof, except around the navel. They have a single eye on their foreheads, like a cyclops, at least in more recent ethnography.

Terminology

Casudo and later commentators speculate the name mapinguari to be a Tupi-Guarani compound mbaé-pi-guari (Guarani: mbae "that, the thing" [1] + pĭ "foot" [2] + guarî "crooked, twisted" [3] ) meaning "the thing that has a clubbed, twisted, or backwards-turned foot". [4] [5]

Mapingurai is known to the Karitiana people as kida harara (Karitiâna: "laughing beast"), kida so'emo ("beast with black face") or Owoj/Owojo (lit. "maternal grandfather" or "mother’s brother’s son"). [6] [7] [8]

The Mapunguari also answers to the segamai of the Machiguenga people. [9] [8]

The juma has been listed as an alias for mapinguari, [8] [10] but Candace Slater distinguish the two as different beings, [11] though both of them together with "Matinta-Perera" (alias of Saci) are grouped together as "Curupiras" by her. [12]

Description

There are various depictions of the mapinguari. It is a man-eater, [13] and may eat the victim head-first, plunging the victim's head in the long gaping oral cavity (that runs from nose to stomach, cf. § Mouth in abdomen) and chewing slowly. [14] [15] While legend says it only devours the head, [17] one documented rubber tapper witness has seen the creature devour the entire body piecemeal: the head, limbs, entrails, and torso. [18] [20]

It was still believed to haunt the forests of Pará, Amazonas and Acre into the 20th century. [13]

The lore of the anthropophagous giant mapinguari may well be a composite, taking on the characteristics of the Gorjala (a giant or gigantes [21] ), the Pé de Garrafa ("bottle footed" [22] ), the invulnerability, the inverted feet of the Curupira and Matutiú (black-haired, long-armed and clawed giant [23] [13] Its giant stature is cloaked by long black hair, it has long arms and clawed hand. [24] ), etc. [13]

It is not nocturnal like other monsters, but lies in wait in the dim light of the depth of the forest by daylight, and lunges to attack. It also announces itself with heavy screaming, frightening the humans into terrified flight. [25] Cascudo suspects this to be relatively young lore, found in the narrative of the rubber tappers, since the old chroniclers of the colonial period do not mention it. [14]

The mapinguari (mapinguary) in the Purus River basin of Amazonas is described as a gigantic monkey, as hairy as a coatá (spider monkey), with donkey hooves for feet that are turned backwards (like the Curupira), [26] [15] This description was by a witness who was a seringueiro at a rubber plantation. The rubber tapper saw his tent companion devoured by such a mapinguari, which had jaguar-like claws and a huge flap of a mouth that slit open at its stomach (or from the facial area down to its stomach). [18]

Transformations of old men

The lore of the state of Acre tells that Indians who attain an advanced age transform into this monster, and describes it as having an alligator-like hard-shelled skin, with identical feet like the (ends of) a pestle or Brazil nut capsules. [a] [28]

The mapinguari has been recorded in the belief among the Macuna as a man-eater, greatly feared. It was supposed that men who grow too old turned into these. The custom existed among the Indians of the Yotahy (Jotahy) River of killing the superannuated for fear they will turn into Mapinguaris. [29] One informant has told it to be an "ancient king of the region". [30]

Folklore pre-1933 also describe it as a former human shaman turned into a hairy humanoid cyclops. [31]

Cf. also Quibungo (aged black Brazilians turned monster) described below.

Mouth in abdomen

This traditional mapinguari is often said to have a gaping mouth on its abdomen, [9] with its feet turned backwards, as already testified by the rubber-tapper of the Purus River basin, Amazonas. [18] Creatures with such feet, which confuse those trying to track it, are found in folklore around the world. [31]

A parallel can be found in the legendary Quibungo, a monster which old black men turned into, [32] which also has a strange gaping mouth running from nose to stomach [14] (or throat to stomach, [33] ) from which the Mapinguari may have borrowed the trait. [34] [35]

Thus the alternative description is not a mouth at the stomach, but an oral cavity that slits vertically from face/throat to navel, as already touched upon in the rubber-tapper's testimony above. [18]

Also, the spot around its navel is the only place where a gunshot would penetrate, and elsewhere his dense hair makes him invulnerable to bullets. [13] [36]

Single eye

Some additional ethnography from other tribal peoples attest to the Mapinguari being described as single-eyed, [37] like a cyclops. [38] [39] [31]

The woodsmen of Amazonas have known of the Mapnguari as a hairy man, sometimes with an eye on the belly, sometimes a single eye on the forehead like a cyclops, according to Mário Ypiranga Monteiro  [ pt ] (1977). [38]

A collective narrative tale describes a hunter who lives in the Amazon near Tefé, Amazonas who went out to hunt on a Sunday against advise, and encountered a Mapinguari which was like a hairy black ape, with a single green eye. It also had a shell like a turtle's. [36]

As another example, the lore among the present-day Mura people is that the Mapinguari has a single eye on its head and a mouth on its belly, according to the gloss given by indigenous writer Márcia Nunes Maciel (aka Márcia Mura). [40]

By some opionion Mapinguari is locally known as the Capé-lobo in Pará and Maranhão, [39] and Capelobo is ascribed one-eyedness locally in the Tapajós basin in Pará.

Fauna identification

Monteiro  [ pt ] (1977) conjectured that the Amazon natives were reporting on their fears for the Amazonian bear or spectacled bear, known in Quechua as the [h]ucumari ("bear that hugs"). [38]

Cryptozoology

Even Cascudo (1962) commented there was close similarity between the Mapinguari and the Mongolian "wild man" or kümün görügesü (cf. Almas). [b] [13]

Bernard Heuvelmans (1958) and other cryptozoologists also speculated that the mapinguari might be an unknown primate, akin to Bigfoot. [31] [43] Then David C. Oren in a 1993 paper, suggested it might be a modern-day sighting of a giant ground sloth, an animal estimated to have gone extinct at the end of the Late Pleistocene. [9] [42]

Oren, an ornithologist, who during his research (1970s–1990s in the Tapajós River basin) heard stories about recent huntings of this creature (including anecdotes that some hunters kept the hair and claws but were discarded due to the stench), and hypothesized they might be the extinct ground sloths. This was met by criticism by scientists at the time, but an article Oren's 1993 announcement was picked up by major news papers despite no evidence. [31]

Ethnologist Glenn H. Shepard, conducting fieldwork among the Machiguenga of Peru has obtained testimonies about a creature called the segamai resembling the mapinguari. [42] Shepard has also collected Machiguenga lore on the so-called oshetoniro ("mother of spider monkeys"), a large monkey-like creature "equipped with demonic powers and gigantic penises. They can summon wind and darkness, cause panic and confusion, and are said to rape and kill human victims", which might be a variant of the Brazilian Mapinguari, with Shepard commenting these may be folkloric memory of the ground sloth. [44] [45] [c] [47]

Skeptical geobiologist Paul S. Martin has argued against any credible possibility of such survival (in the face of encroachment by mankind), pointing out that there have not been any ground sloth remains found in any of the modern (Holocene) fossil records spanning many thousands of years. [48]

A 2023 academic study of the 1995 discovery of giant sloth bones “modified into primordial pendants” suggested that humans lived in the Americas contemporaneously with the giant sloth, though these artefacts date back to 25,000 and 27,000 years of age. Nevertheless this has encouraged the opinion by some that“[the giant sloth] may have served as inspiration for the Mapinguari, a mythical beast that, in Amazonian legend, had the nasty habit of twisting off the heads of humans and devouring them. [49]

A reference to Mapinguari occurs in the 2020 animated film The Red Scroll , during the final scene when the character Wupa transforms into a giant sloth monster. [50]

See also

Explanatory notes

  1. ↑ ouriço de castanha is literally "chestnut burr" but "castanha-do-acre" or Brazil nut must be meant here.
  2. ↑ Cascudo gives "Khoun-gouraissou" (without hyphenation) which is the French transliteration in Przhevalsky, Nikolay (1880) Mongolie et pays des Tangoutes , p. 304. But an English translation "kung-gurresu" as 'man-beast' occurs in Przhevalsky (1876) Mongolia, the Tangut Country 2: 249. The orthography is taken from Rinčen (1964). [41]
  3. ↑ As Shepard (2002) explains in note 3, names like 'mother of squirrel monkey' does not imply this creature is taxonomically close to a squirrel monkey, hence, "mother of spider monkey" is not necessarily even a primate.

References

  1. ↑ Ramiz Galvão, Benjamim Franklin de (1879). "mbaê". Vocabulario das Palavras Guaranis usadas pelo traductor da «Conquista Espritual» do Padre A. Ruiz de Montoya. Anais da Biblioteca nacional do Rio de Janeiro 7 (in Portuguese). Rio de Janeiro: Typographia Nacional. p. 223.
  2. ↑ Vocabulario s.v. pî s. "pé, pés, assento, base"
  3. ↑ Vocabulario s.v. guarî adj. "torto, contorto, retorcido"
  4. 1 2 3 Cascudo (1983), p. 191.
  5. ↑ Cascudo (2002), p. 223 cited by Vander Velden (2016) , p. 211, n 5.
  6. ↑ Vander Velden (2016), p. 211.
  7. ↑ Vander Velden, Felipe Ferreira (2009). "Sobre caes e indios: domesticidade, classificacao zoologica e relacao humano-animal entre os Karitiana" (PDF). Avá: Revista de Antropología (in Spanish). 15: 131, n9. doi:10.1590/1981.81222016000100011.
  8. 1 2 3 DeMello, Margo (2024). "Mapinguary". Bigfoot to Mothman: A Global Encyclopedia of Legendary Beasts and Monsters. Bloomsbury Publishing USA. p. 113. ISBN   9781440877261.
  9. 1 2 3 Rohter, Larry (2007-07-08). "A Huge Amazon Monster Is Only a Myth. Or Is It?". The New York Times . Retrieved 2020-04-12.
  10. ↑ Oren (2001), p. 2.
  11. ↑ Slater, Candace (2002). Entangled Edens: Visions of the Amazon. University of California Press. p. 250, n42. ISBN   9780520226425.
  12. ↑ Slater, Candace (2001). A Festa do boto: transformação e desencanto na imaginação amazônica. Translated by Astrid Figueiredo. Funarte. p. 206. ISBN   9788585781804.
  13. 1 2 3 4 5 6 7 8 9 10 Cascudo, Luís da Câmara (1962) [1954]. "Mapinguari". Dicionário do folclore brasileiro (in Portuguese). Vol. 2 (J–Z) (2 ed.). Brasília: Instituto Nacional do Livro. p. 456–457.
  14. 1 2 3 4 Cascudo (1976a), p. 18.
  15. 1 2 An independent informant, Genésio Xavier Torres, court clerk formerly rubber-tapper gives a more succinct but description similar to the tale edited by Silva Campo, that Mapinguari is a monkey larger than man with hooves turned in reverse direction, that its mouth was split from nose to stomach, and it chewed the victim's head like chewing tobacco. [27]
  16. ↑ Cascudo (2002), p. 224.
  17. ↑ Cascudo: "Mas devora somente a cabeça" [4] [16] [13]
  18. 1 2 3 4 5 6 Magalhães, Basílio de [in Portuguese]; Silva Campos, João da (1928). "LXXVI O Mapinguary". Ditados Populares: a verdade que o povo consagrou (in Portuguese). Editora Dialética. pp. 321–322; --; -- (1960) LXXVI O mapinguari p. 335
  19. ↑ Cascudo (2002), p. 223: "No conto de J. da Silva Campos, o Mapinguari arranca a carne de sua vítima em largos pedaços".
  20. ↑ Cascudo too noted it can tear the flesh in many pieces, as described in this tale (edited by Silva Campos [18] ). [19]
  21. ↑ Cascudo (1962) 1: 353 " Gorjala "
  22. ↑ Cascudo (1962) 2: 583 " "de%20Garrafa" Pé de Garrafa "
  23. ↑ Matutiú as described by Father Cristóvão de Acunha. [14]
  24. ↑ Cascudo (1976a) , p. 17; Cascudo (1983) , p. 189
  25. ↑ Cascudo (1976a), p. 17.
  26. ↑ Silva Campos (1928) Brasil, pp. 321–322, [18] apud Cascudo. [4] [13]
  27. ↑ Cascudo, Luís da Câmara (1976b). "Mapinguari". Geografia dos mitos brasileiros (in Portuguese). Livraria J. Olympio Editora. p. 192.
  28. ↑ Francisco Peres de Lima (1938) Folclore acreano, p. 103 apud Cascudo [13]
  29. ↑ Deleyto, José María (September 1966). "Mundo de la Amazonia". Revista Española de Indigenismo (in Spanish) (8): 17. Los Macuna también creen en monstruos , de los cuales va- rios pasaron al al folklore . Mui temido es el Mapinguari , un ser gigantesco y cabelludo que come gente. Se dice que gente demasiado vieja se transforma en Mapinguaris. Esta creencia parece venir de los indios del río Yotahy , donde se mata a los viejos para que no alcancen edad avanzada y no se conviertan en Mapinguaris
  30. ↑ Cascudo's dictionary [13] and Cascudo (1983), p. 191: "o Mapinguari era o “antigo rei da região' [the Mapinguari is the 'ancient king of the region']”according to an old tuixaua (indigenous chief) who was already semi-civilized, reported by Guedes, Mário (1920) [1914] Os Seringais, pp. 221-222.
  31. 1 2 3 4 5 Dunning, Brian. "On the Trail of the Mapinguari". Skeptoid. Skeptic Media. Retrieved 15 June 2023.
  32. ↑ Cascudo (1983) , p. 205: "Quibungo, Negro africano, quando fica muito velho, vira Quibungo. É um macacão todo peludo, que come crianças. (Recôncavo da Bahia)" citing da Silva Campos, João (1928) “Contos e Fábulas populares da Bahia”, in O Folclore no Brasil, p. 219
  33. ↑ Cascudo (1983) , p. 9: "Uma característica do Quibungo é sua bocarra aberta verticalmente da garganta ao estômago"
  34. ↑ Cascudo (1983), p. 189.
  35. ↑ Cascudo (1983) , p. 191: "Do africano Quibungo, o Mapinguari tem a posição anômala da boca"
  36. 1 2 Galeano, Juan Carlos (April 2014). "Mapinguari" (PDF). Cuentos amazónicos (in Spanish). Iquitos, Perú: Tierra Nueva. pp. 71–72.
  37. ↑ Cf. infra
  38. 1 2 3 Monteiro, Mário Ypiranga [in Portuguese] (1977). História da cultura amazonense (in Portuguese). Vol. 1. Manaus: Edição do Governo do Estado do Amazonas, Administração Ministro Henoch da Silva Reis. pp. 88–89.
  39. 1 2 Galeano (2014), p. 145.
  40. ↑ Nunes Maciel, Márcia (2023). "Povo Mura". In Negro, Mauricio; Dorrico, Trudruá [in Portuguese] (eds.). Originárias: Uma antologia feminina de literatura indígena. Companhia das Letrinhas. ISBN   9786581776879.
  41. ↑ Rinčen, P. R. (1964). "Almas still exists in Mongolia". Genus. 20 (1/4): 187–189. ISSN   0016-6987. JSTOR   29787582.
  42. 1 2 3 Oren (2001), p. 3.
  43. ↑ Paleontologist Richard Cerutti (private communication to Oren). [42]
  44. ↑ Shepard, Glenn H. (2002). "Chapter 4. Primates and the Matsigenka". In Fuentes, Agustín; Wolfe, Linda D. (eds.). Primates Face to Face: The Conservation Implications of Human-nonhuman Primate Interconnections. Cambridge University Press. pp. 111–112. p. 131, n4. ISBN   9781139441476.
  45. 1 2 Veracini, Cecilia; Camphora, Lucia (2024). "Ch. 4. The Americas: 4.2.1.1 Spider Monkeys". In Veracini, Cecilia; Wood, Bernard (eds.). Primates in History, Myth, Art, and Science. CRC Press. ISBN   9781351981873.
  46. 1 2 Lizarralde, Manuel (2002). "Chapter 5. Ethnoecology of monkeys among the Barí of Venezuela: perception, use and conservation". In Fuentes, Agustín; Wolfe, Linda D. (eds.). Primates Face to Face: The Conservation Implications of Human-nonhuman Primate Interconnections. Cambridge University Press. pp. 89–90. ISBN   9781139441476.
  47. ↑ In the same anthology, Manuel Lizarralde (2002) remarks on the similar lore concerning the shaaroba which Barí people of Colombia variously descibes as spider monkey-like with jaguar-like claws, or a cross between cow and jaguar. [46] [45] Lizarralde does not specify Mapinguari, but also floats the idea it might be folkloric memory of the extinct ground sloth. [46]
  48. ↑ Martin, Paul S. (2005). Twilight of the mammoths: ice age extinctions and the rewilding of America. Berkeley: University of California Press. pp. 98–99. ISBN   978-0-520-94110-6. OCLC   62860983.
  49. ↑ Lidz, Franz (July 18, 2023). "When Were We Here? Ask the Sloth Bones.: A discovery revives a longtime debate about the arrival of the earliest Americans". The New York Times. p. D3. Retrieved July 28, 2023.
  50. ↑ "O Pergaminho Vermelho". Rodrigo Santos Escritor. 20 September 2021.

Bibliography

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