Caipora: Difference between revisions
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{{hatnote|''Caipora'' is also an extinct genus of monkeys in family [[Atelinae]]}} |
{{hatnote|''Caipora'' is also an extinct genus of monkeys in family [[Atelinae]]}} |
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{{Refimprove|date=November 2014}} |
{{Refimprove|date=November 2014}} |
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'''Caipora''' {{IPA-pt|kajˈpɔɾɐ}} is an entity of the [[Tupi people|Tupi]]-[[Guarani people|Guarani]] mythology in [[Brazil]]. |
'''Caipora''' {{IPA-pt|kajˈpɔɾɐ}} is an entity of the [[Tupi people|Tupi]]-[[Guarani people|Guarani]] mythology in [[Brazil]].The word “caipora”comes from tupi and it means “ inhabitant of the forest” . |
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It is represented as a dark-skinned, small Indian, naked with a very long black mane, smoking a cigar and very mischievous. Sometimes Caipora is depicted as a girl and other times as a boy. The representation of the creature varies among the different regions of Brazil, and is sometimes confused with Curupira, which is another mythological creature who protects the forest. Curupira is often depicted as a boy with red hair, who has his feet turned backwards in order to deceive trackers. |
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In some regions the indigenous tribes believed that the Caipora was afraid of the light. For this reason, they would walk around the forest protecting themselves using firebrands.<ref>{{Cite web|url=http://www.suapesquisa.com/folclorebrasileiro/lenda_caipora.htm|title=Lenda do Caipora - origem, história, folclore, imagem|last=Digital|first=CacauLimão Comunicação|website=www.suapesquisa.com|access-date=2017-03-27}}</ref> Some say it rides a great [[peccary]] holding a stick. In some other areas of Brazil, the Caipora is considered to be a cannibal, it would eat anything that is hunting, even the smallest insects. |
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| ⚫ | The Caipora is known as a forest dweller, as a king of the animals of sorts and very vengeful of hunters who do not respect the rules of "fair-play" when hunting. It is told that it scares away prey and "hides" animal tracks or makes hunters lose their way in the jungle. It disorients the hunters by simulating animal noises and by leaving fake tracks. |
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According to a popular belief, his activity intensifies on those days in which hunting is not supposed to take place, therefore on Fridays, Sundays and the religious days. Religious beliefs prohibited hunting on certain days, but there are claims about ways to trick the protector of the forest. It is known that the Caipora likes smoke, thus on Thursday nights the hunters would leave smoke by the trunk of a tree and say “Toma, Caipora, deixa eu ir embora” <ref>{{Cite news|url=http://www.mundoporterra.com.br/educacional/quem-e-a-caipora/|title=Quem é a caipora?|date=2014-10-03|work=Mundo por Terra|access-date=2017-03-26|language=pt-BR}}</ref><ref>{{Cite web|url=https://nuhtaradahab.wordpress.com/category/folclore-brasileiro/page/7/|title=Folclore Brasileiro {{!}} Oceano de Letras {{!}} Página 7|website=nuhtaradahab.wordpress.com|language=pt-BR|access-date=2017-03-26}}</ref>(translated from Portuguese means “Here you go, Caipora, let me go away”). The good luck of hunters is also due to the propitiatory gifts that were offered to the creature. |
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==Pop culture references== |
==Pop culture references== |
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In Harry Potter, the Caipora protect the magical school Castelobruxo in Brazil. They are described as small, furry, and extremely mischievous.<ref>https://www.pottermore.com/writing-by-jk-rowling/castelobruxo</ref> |
In Harry Potter, the Caipora protect the magical school Castelobruxo in Brazil. They are described as small, furry, and extremely mischievous.<ref>https://www.pottermore.com/writing-by-jk-rowling/castelobruxo</ref> |
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==Uses of the word caipora and its derivatives== |
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In the northeast area of Brazil, they say that being Caipora means that you are going through tough times, with bad luck and unhappiness. |
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Some Brazilian writers, which include Machado de Assis and Aluísio de Azevedo used the word Caipora and Caiporism to identify a state of misfortune. |
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The word caipora have also been used to describe the slaves that had escaped into the forests.<ref>{{cite journal|last1=Radunoz|first1=Roberto|last2=Giron|first2=Loraine|title="Invisíveis: negros nas memórias dos brancos."|journal=Revista Brasileira de História & Ciências Sociais|date=July 2012|volume=7|issue=4|page=13}}</ref> |
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==See also== |
==See also== |
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Revision as of 00:06, 27 March 2017
 | This article needs additional citations for verification. (November 2014) |
Caipora Portuguese pronunciation: [kajˈpɔɾɐ] is an entity of the Tupi-Guarani mythology in Brazil.The word “caipora”comes from tupi and it means “ inhabitant of the forest” .
It is represented as a dark-skinned, small Indian, naked with a very long black mane, smoking a cigar and very mischievous. Sometimes Caipora is depicted as a girl and other times as a boy. The representation of the creature varies among the different regions of Brazil, and is sometimes confused with Curupira, which is another mythological creature who protects the forest. Curupira is often depicted as a boy with red hair, who has his feet turned backwards in order to deceive trackers.
In some regions the indigenous tribes believed that the Caipora was afraid of the light. For this reason, they would walk around the forest protecting themselves using firebrands.[1] Some say it rides a great peccary holding a stick. In some other areas of Brazil, the Caipora is considered to be a cannibal, it would eat anything that is hunting, even the smallest insects.
The Caipora is known as a forest dweller, as a king of the animals of sorts and very vengeful of hunters who do not respect the rules of "fair-play" when hunting. It is told that it scares away prey and "hides" animal tracks or makes hunters lose their way in the jungle. It disorients the hunters by simulating animal noises and by leaving fake tracks.
According to a popular belief, his activity intensifies on those days in which hunting is not supposed to take place, therefore on Fridays, Sundays and the religious days. Religious beliefs prohibited hunting on certain days, but there are claims about ways to trick the protector of the forest. It is known that the Caipora likes smoke, thus on Thursday nights the hunters would leave smoke by the trunk of a tree and say “Toma, Caipora, deixa eu ir embora” [2][3](translated from Portuguese means “Here you go, Caipora, let me go away”). The good luck of hunters is also due to the propitiatory gifts that were offered to the creature.
Pop culture references
In the children's TV series Castelo Rá-Tim-Bum Caipora is a regular character.[4] In this version is characterized as a female creature with a big red fur and a black mask. She has the ability to teleport when hear whistles and sometimes demonstrates wild aspects. The character has also made an appearance in a TV adaptation of Sítio do Picapau Amarelo, but being a male creature.
In Harry Potter, the Caipora protect the magical school Castelobruxo in Brazil. They are described as small, furry, and extremely mischievous.[5]
Uses of the word caipora and its derivatives
In the northeast area of Brazil, they say that being Caipora means that you are going through tough times, with bad luck and unhappiness. Some Brazilian writers, which include Machado de Assis and Aluísio de Azevedo used the word Caipora and Caiporism to identify a state of misfortune. The word caipora have also been used to describe the slaves that had escaped into the forests.[6]
See also
References
- ^ Digital, CacauLimão Comunicação. "Lenda do Caipora - origem, história, folclore, imagem". www.suapesquisa.com. Retrieved 2017-03-27.
- ^ "Quem é a caipora?". Mundo por Terra (in Brazilian Portuguese). 2014-10-03. Retrieved 2017-03-26.
- ^ "Folclore Brasileiro | Oceano de Letras | Página 7". nuhtaradahab.wordpress.com (in Brazilian Portuguese). Retrieved 2017-03-26.
- ^ http://entretenimento.r7.com/famosos-e-tv/fotos/volta-caipora-ao-completar-20-anos-de-castelo-ra-tim-bum-atriz-comemora-com-parte-do-elenco-18072014
- ^ https://www.pottermore.com/writing-by-jk-rowling/castelobruxo
- ^ Radunoz, Roberto; Giron, Loraine (July 2012). ""Invisíveis: negros nas memórias dos brancos."". Revista Brasileira de História & Ciências Sociais. 7 (4): 13.
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