The Garland Handbook of Latin American Music Part Three: Nations and Musical Traditions, South America, Warao

Overview Warao 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 General Amerindian characteristic in Warao instruments Correlation between context and type of instrument (fluid) Sacred nature of particular instruments Type of instruments Primarily idiophones, aerophones, and membranophones Proscriptions concerning gender and use of certain instruments Instrument types Idiophones Mainly rattles Hebu mataro Most important rattle Provides spiritual help for wisaratu shamans Used in curing ceremonies Membranophones Ehuru Used while traveling Accompanies singing

Musical Instruments Chordophones Aerophones Sekeseke (violin) and wandora (small guitar-like instrument) Borrowed instruments Used for entertainment purposes only Aerophones Muhusemoi (a bone flute) and isimoi (a heteroglot clarinet) Played during the nahanamu festival Exhibit distinct playing technique Melodic material reflects Warao preference for interval of minor third

Contexts and Genres Music and Shamanism Other contexts and genres Music an integral part of Shamanic rituals (healing, inflicting, and protecting) Three types of Shamans corresponding to Warao cosmology Wisiratu Bahanarotu Hoarotu Distinct set of songs (melodically and textually) for each type of shaman Other contexts and genres Lullabies Work songs Traveling songs

Music and Systems of Belief Music and transformation (communication) 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?