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

2. 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

3. 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

4. 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

5. 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

6. 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?