I asked my mother about the photo family album and she said:

“I began to make it as the photos accumulated disorderly in boxes or drawers, losing part of their coherence, their brightness and the thread that linked them together. 

The moments in which I worked on it were very luminous: placing and selecting them chronologically recreated all the magic and the experiences of your growing up process and allowed me to preserve it and stop time.”

My father lived 7 years in Brazil between the 60s and 70s, before I was born. From that moment, he began to photograph and carefully organize an archive. My mother began to photograph and elaborate the family album right after my birth and she stopped, abruptly, when my father died in 1992.

For both, photography has been a necessary ritual to integrate fundamental life experiences within established social frameworks, opening mnematic spaces. But my sister and I have learned more about rituals through the stories of Bororos, Karajás and Xavantes that our father used to tell us.

In his thesis Phenomenology and Anthropology Bororo my father speaks of the central hut of Bororo villages as a very special place which is forbidden for the married women and avoided by single women too. He explains that it sometimes serves as a workshop and that it is also where teenagers sleep at night and where married men can take a nap, a chat, a smoke or take certain ritual meals. This is the place where the vision of Aijé takes place and it is feared by the missionaries as a place of corruption and “diabolical homosexual perversion”. He also quotes Lévi-Strauss when he explains that the circular distribution of the huts around the men's house or Bai Mana Gejewu is key in their social life since it constitutes the central point from which the plan of the village is developed, whose limits are perpetually renewed by the daily gestures of its inhabitants. For this reason, missionaries from the Garças River soon understood that the fastest way to convert Bororos into christianity was to make them exchange their village for one with new houses arranged in parallel rows. By doing this, Bororos social, cultural and religious system quickly fell apart.

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