Transcript Warao - Routledge

The Garland Handbook
of Latin American Music
Part Three: Nations and Musical
Traditions, South America, Warao
Overview
 Warao
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Inhabit tropical forest of Orinoco Delta in
Venezuela
As indigenous term for themselves, refers to
centrality of canoeing and possibly even song
in daily life
Until recently relatively free of outside
influence
Share cultural similarities with Taíno of
Caribbean
Musical Instruments
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General Amerindian characteristic in Warao instruments
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Correlation between context and type of instrument (fluid)
Sacred nature of particular instruments
Type of instruments
• Primarily idiophones, aerophones, and membranophones
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Proscriptions concerning gender and use of certain instruments
Instrument types
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Idiophones
• Mainly rattles
• Hebu mataro
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Most important rattle
Provides spiritual help for wisaratu shamans
Used in curing ceremonies
Membranophones
• Ehuru
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Used while traveling
Accompanies singing
Musical Instruments
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Chordophones
• Sekeseke (violin) and wandora (small guitar-like instrument)
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Borrowed instruments
Used for entertainment purposes only
Aerophones
• Muhusemoi (a bone flute) and isimoi (a heteroglot clarinet)
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Played during the nahanamu festival
Exhibit distinct playing technique
Melodic material reflects Warao preference for interval of minor
third
Contexts and Genres
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Music and Shamanism
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Music an integral part of Shamanic rituals (healing, inflicting, and
protecting)
Three types of Shamans corresponding to Warao cosmology
• Wisiratu
• Bahanarotu
• Hoarotu
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Distinct set of songs (melodically and textually) for each type of
shaman
Other contexts and genres
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Lullabies
Work songs
Traveling songs
Music and Systems of Belief
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Music and transformation (communication)
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Throughout Latin America, music, whether used in
sacred or securely contexts, often functions as a
means of communication and transformation (i.e.,
spiritual, physical, communal, etc.)
Questions for discussion
• In what ways do Warao healing rituals involve music as a
means of communication/transformation?
• What is the significance of naming in Warao healing rituals?
• How do these traditions relate to those of the Kuna in
Panama and of other Amazonian Amerindian groups?
• How might these concepts also apply to African derived
sacred traditions?