In the traditional political structure, three powers can

In the traditional political structure, three powers can be identified: the Boe eimejera, who is the chief of war, of the village and of the ceremonial; the Bári, who is the shaman of the spirits and of nature; and the Aroe Etawarare, who is the shaman of the souls of the dead. Nowadays there is also the Bae eimejera, who is the chief of whites, that is, the chief who does the interface with the white toned people. When the Europeans invaded the Bororo tribe, the chief of the whites had to go up to them and talk to them. But, they have to represent themselves culturally with their most significant artifact.The most significant artifact in the Bororo tribe would be their headdress. Their headdress is used in many celebrations, rituals, and games. The headdresses were supposed to form images of mythological creatures with blood ties to people in their tribe. There is also a certain stylishness in the headdress that is made up of a red woven frame and delicate dyed eagle feathers. When headdress is tied around your head, the headdress curves in a way that will surround your entire head. As I said before, the headdress is a popular artifact in Bororo culture. For 6,600 years they remained isolated and uncontacted by the outside world. In the 17th century, Spanish conquistadors came to the region and forced the Bororo to split into two halves, the Eastern and Western Bororo. The Eastern Bororo ran deep into the forest and once again became isolated. However, the Western Bororo did not run and in the next hundred years, died from disease, violence, and land loss. In the mid-1800s, the Eastern Bororo once again met the Europeans who contacted them; however, this time they decided to exist side-by-side with the invaders. Since the 17th century, the Bororo tribe has gained many rights in the field of land, customs, and value preservation. The Bororo community has lost a lot of land and people in their community due to their unwanted interaction with outsiders, like the Spanish Empire. However, over the years they were able to slowly integrate themselves into the modern ways of Brazilian society without the loss of their culture.Not many people help the Bororo tribe but, there were some government projects. In 1997, the only government project in the region was the Prodelagro, a State initiative with financial support from the World Bank. This project has not developed actions in the region’s agricultural and cattle raising activities but has provided some resources for the sectors of health and education directed to Indigenous communities, such as the Projeto Tucum (Tucum Project), which aims at forming Indigenous teachers. The actions of non-governmental agencies for the Bororo are developed by the CIMI, the Salesian Mission and by oth1er entities of health assistance, such as Doctors without borders and German dentists, among others.The Bororo tribe have many aspects, some appealing and some alien. One aspect that is very alien is that the Bororo tribe “Besides funeral and naming, the Bororo’s intense ritual life includes also the perforation of the ears and of the lower lip” so, they punctured the lower lip and ears with rings. Another aspect that is alien is that they smear paint all over their face and lips during celebrations. One aspect that is appealing of the Bororo tribe is that they recognize a wide range of ecological zones and subzones’ in the environment that surrounds them, among which the most important are the Bokú (the savannas of Central Brazil), Boe Éna Jaka (transition areas) and Itúra (forest).There are not many people in the Bororo tribe but, available historical information shows that in the last decades of the 19th Century there were some 10,000 Bororo people. However, within a few years, many of them died in the results of the negative effects of contact, such as wars, plagues, and famines. The picture was so depressing that anthropologist Darcy Ribeiro when inspecting the 1932 Census, stated that the high degree of safety of the Bororo was an signaling that they were in the last stages of the extinction process. However, from the 1970s on, population growth has occurred, and the 626 individuals counted in 1979 are now 1,024.Predictions are that the future of the Bororo tribe may be in danger. Bororo language is close to being extinct and the Bororo tribe are the only thing that is keeping it from going extinct. As stated near the beginning, the Bororo tribe has a knack for running into the Europeans. The white chief might diminish from the tribe over time, being that there are not many more known “white” enemies. The territory might also diminish and may cause the extinction of the Bororo tribe. The Bororo tribe already only have a small area in the state of Mato Grosso and may fully disappear around the year of 2025.