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By Hein van der Voort
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Extra resources for A grammar of Kwaza
Family II has closer relationships with the Latundê than family I and the Aikanã. However, there are no people bilingual in Latundê and one of the other indigenous languages, except for the head of the Latundê group, who, being of Tawandê (Northern Nambikwara) upbringing still speaks his mother tongue. Within family I, Kwaza is used mainly between representatives of the penultimate and antepenultimate generation. Within family II, Kwaza is the vehicle of verbal communication for all generations.
I, or Carlos, son, born in 1979. He has recently married with an Aikanã woman and lives in Gleba. The children of Mario and Raimunda speak Aikanã as their mother’s tongue. They understand Kwaza, which they have learnt from their grandmother Maria Edite, but their active command of the language seems to be limited. They also speak and understand Portuguese, which is used in contact with the children of their aunt Iracema, with the Latundê, and with the school teacher and the missionary in Gleba.
Culturally speaking, the Bolivian part of the Guaporé region is one of the transition areas between Andean and Amazonian cultural complexes. 2. The traditional context of the Indians of Southern Rondônia In olden times, the South of Rondônia was populated by some 20 different nations, or “tribes” (in a linguistic rather than ethnic sense), which consisted of maybe several thousand members each, and which spoke mutually unintelligible languages. g. the Nambikwara) must have shared a common culture.
A grammar of Kwaza by Hein van der Voort