The Araona indigenous group is organized into two clans: Cabiña and Araona. This organization in clans is in practice, almost exclusively along matrimonial lines and the geographical residence of their members. The kinship relationships become pertinent, to the clan, in defining an extended family through linkages. The word "doemetsecana" refers to all family relevance and has meaning with a globalizing character - "those whom are with me".

The suffix "cata" is added to particularize the specificity of kinship. The intensity of the kinship relationships are shown with "esi" (greater) or "lipi" (less). There exists some stratification based on sex and age. The social stratification between men and women is only notable in the religious realm. In terms of net production, the Araona women carry – with gathering- - the same responsibility as the men do with hunting and fishing. But the work is considered to be inferior because there is no expression of strength and courage. From a mythical point of view the role of the woman is secondary and without importance. In the Araona cosmology the personalities and heroes are men; the woman is seen as dangerous, as she is related for the most part with taboos and prohibitions, examples dealing with menstruation, birth, and nursing.

One recognizes in the Araona organization that participation according to age is not formalized by any type of consensus. A first age range, bácua, is between birth and puberty, which is around 12 years; here the child is considered totally dependent on the parents. After this is the huaezacua stage, which extends from puberty to the moment of marriage - approximately 16 years. Youth, understood as those inthis age range, have a certain participation in production, more or less creating their business card to search for their future companion. The main social participation of the Araonas happens after marriage, when one takes on family and social responsibility. As much the woman as the man, at this age they are considered mature in their actions. Babashodi or old age represents not only the fulfillment, but also the absolute human characteristic of the social organization. The senior Araonas hold the decision making power and their prerogatives are accepted as fact. At this age - excluding the religious - the women have equal or greater influence than the men in the decisions related with the life of the society.

The notion of community is best expressed, in practice, with reciprocity of goods and consequent communal solidarity. It is important to note that the majority of the production of each family passes through a special form of redistribution coordinated by the elders of the community. The Araona hold to the idea that riches accumulated through production or other manner are not kept, but on the contrary are circulated among the families, generating an implicit link of reciprocity. Thus the families that receive are morally in obligation to return the favor at another opportunity. This community practice in the circulation of goods, is notable during the harvest and after a successful hunt in the mountains.

One can only identify differences in relation to sex, when women or men participate in gender specific roles or activity. Women participate in the culture with domestic activities, while men have a greater social-political activity. There is little specialization. Normally all the members of the Araona community know how to do everything, but given this, there are persons more able than others at a specific task. In this way semi-specialists such as "Shamans" considered gatekeepers to the magical level of the world, "weapons makers" that make the best bows and arrows are important. Physical strength and endurance are valued and thereby determine a special participation, and natural leaders emerge.

The Araona do not endorse the idea of a dominant chief or leader that decides and executes absolute power over the community. The community however recognizes some members of the group by nature of charisma or strength, or some special economic activity or ethical and religious character. The better hunters, the shamans, the imitators of animals, mainly those that selflessly share things are natural leaders in the community. Housing of some of these "leaders", through kindness and recognition may result in the community constructing their house.The elders, even though not in an institutionalized form, exercise a large influence over decisions related to the well being of the community. In the case of the elders, their presence is tactical when food is redistributed in the community.

The most important religious ceremonies are celebrated by the men, in a place which is divided in two section: one for the objects that represent the different divinities and the other for paraphernalia such as a machete or spears adorned with feathers, pipes of tacuara, crown of feathers, etc.