By Paula Holmes-Eber
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Extra info for Daughters of Tunis: Women, Family, and Networks in a Muslim City (Westview Case Studies in Anthropology)
That is not to say that our relations were entirely free of tension. Given the serious problems they face as a result of the incursion of non-Indians into the region, it would be a miracle if they had not felt at least some suspicion about my presence. Yet I always felt that they were willing to share their traditional lore with me so that I, however imperfectly, could explain it to others. The emphasis that I place on Aguaruna song and narrative in part reflects my admiration for their consummate skill as musicians and orators.
Katan Iiukam, a man in his late fifties who resided with his wife and children in an isolated ravine, is typical of men who continue to reject village life. In 1977 Karan's house was an hour's walk from other Aguaruna houses and perhaps four hours from the nearest road. He confided to me that he liked to live apart because in his remote forest site he needn't worry about the neighbors' pigs getting into his wife's garden or sorcerers approaching him unawares. His isolation kept him close to areas of good hunting and far from mestizos who might steal his goods.
They did, however, usually describe Shakaim as a masculine being who is a partner of Nugkui and who complements her feminine powers. A third important being is Tsugki, whose home is at the bottom of the whirlpools and rapids of great rivers such as the Marafion, and who may occasionally appear above the water in the form of a rainbow. The Aguaruna's first contact with this being is described in a myth, which explains that an attractive woman (variously described as Tsugki or Tsugki's daughter) once lured a man to her home in the depths of the river.
Daughters of Tunis: Women, Family, and Networks in a Muslim City (Westview Case Studies in Anthropology) by Paula Holmes-Eber