This article focuses on the practice of female scolding in a community of Pa'ikwené (or Palikur), a native Amazonian people (French Guyana and Brazil), in order to explore ideas about power and speech and the phenomenon of political speaking. The article takes issue with claims that politics are to be equated specifically with the formal public arena, and that political discourse is the exclusive province and prerogative both of leaders and of men, whether institutionally 'authorized' or not. It is argued, on the contrary, that the everyday speech of common villagers, in this case women, is among other things integrally political, and no more powerless in effect than the so-called 'empty' speech of Amerindian chiefs postulated by Clastres. It is further proposed that Pa'ikwené women's scolding not only embodies their own power but also regenerates symmetrical gender relations, and thus the polity itself.Much, if not most, anthropological work on the topic poses 'political language' in terms of formalized speech used by 'instituted' (Bourdieu 1991) speakers in the formal arena (Bloch 1975;.This article argues instead -apropos Deuxième Village Espérance, hereafter Espérance 2, a Pa'ikwené community in French Guyana 1 -that the everyday sphere can constitute, at least in Amazonia, a place where the verbal actions of so-called ordinary, and female, individuals have as much political effect on the process of community life as official discourses. My choice of subject is motivated by the lingering stress in ethnographic studies of 'traditional' societies on men's importance as speakers, and therefore social and political agents, which persists in eclipsing that of women despite research attesting to the contrary. 2 Beginning from the assumption that only public speech is political, it is frequently presumed that because their activities are (supposedly) limited to the domestic, or private, arena, women -even in egalitarian societies -are silenced politically, and politically silent Overing 1999;Strathern 1988). It has been shown for native Amazonia that women none the less exercise their public and (hence) political voice through such context-related formal discourses as ritual wailing and the verbal aggression of enemies (Alès 1990: 240;Briggs 1992;. There is also evidence indicating the existence of female chiefs. 3 Yet regardless of such regional data on women's public speaking and leadership, the focus remains principally on