Wounaan Oral Traditions and Music, Lapovsky Kennedy Collection, 1964-1966

Tradición Oral y Música Wounaan, Colección de Lapovsky Kennedy, 1964-1966

Object Details

Collection Language	Wounmeu
Language PID	ailla:119523
Title [Indigenous]	Maach jooinhí warrgarwe jöoinau jaaujerr dʌ̈i maachdëu nem sirnaa haaujempa Wounaanau nem hĩgk’atarr hũan Lapovsky Kennedyiu grabaawia p’ë hautarr, 1964-1966
Language of Indigenous Title	noa
Title	Wounaan Oral Traditions and Music, Lapovsky Kennedy Collection, 1964-1966
Country(ies)	Colombia
Collector(s)	Kennedy, Elizabeth
Depositor(s)	Kennedy, Elizabeth El Congreso Nacional de Wounaan
Project/Collector Website
Description [Indigenous]
Language of Indigenous Description
Description	Description of the collection made by the depositor: "All the stories and music in this collection were recorded between 1964 and 1966 by myself, Elizabeth Lapovsky Kennedy (Liz), assisted by my husband of that time, Perry Kennedy. I was doing field work for my doctoral dissertation, a holistic ethnography of the Wounaan people entitled, "The Waunan of the Siguirisúa River: A Study of Individual Autonomy and Social Responsibility with Special Reference to Economic Aspects." For recordings done almost 50 years ago they are in excellent condition. However, sometimes my record keeping about the “who,” “when” and “where” of storytelling was less than perfect, leaving a few holes in the metadata. (The missing information is probably embedded in my field notes which I didn’t have time to access.) Although the majority of field work time was spent on the Siguirisúa River, the total population of which numbered 249 people, living in 22 houses dispersed along the length of the river, in January 1965, we also spent a couple of months on the Docampadó river. I am including a section entitled , “Conditions of field work,” from my dissertation Introduction that gives a description of field work written closer to the time. Wounaan told stories at the end of the day as people were preparing for sleep. Often they would start out gathered around the story teller, and would leave if sleep called before the story was finished. My recollection is that storytelling was a regular occurrence. When we discovered that, we encouraged it for our recordings. Wounaan were happy to oblige us as they themselves really enjoyed the storytelling. No recordings of stories were staged in advance. They were told by people present in a house, when their telling suited Wounaan schedules. They could have a small audience in a small house or a large audience in a large house with visitors. We collected 209 stories. Since we lived in every house on the Siguirisúa river for at least a short period of time, we had a variety of different story tellers from the Siguirisúa but also some from the Docampadó, 36 in all, for which we only have names for 27. (The reason we are missing 9 names is due to problems in my record keeping, not to narrators’ desire to remain anonymous.) We identified narrators from the index on the tape box , from my census, from a list of photographs and sometimes Perry announced the story teller before he/she began. For narrators whose names are missing, we identify them as narrator 1, 2, 3, so that those listening to the stories today can ascertain whether this is a different unknown narrator. For some people we only have their first name, because in general we were following good social science practice of the time of not fully identifying narrators. When preparing the collection I added last names from my memory, when I could. (We encourage anyone who knows the last name to contact AILLA. For a few people we only had a name and no identifying characteristics.) The majority of story tellers were men, only 3 women. They were of all ages, although unquestionably some of the elder men, such as Luis Angel Chamarra, were known for their story telling ability, while others were just learning. All of the story tellers seemed to me to be native speakers of Wounaan meu with some knowledge of Spanish. However, it is possible that Embera was spoken at home for some and I didn’t pick this up. For instance, I know that at least one native Embera speaking woman was married to a native Wounaan speaker and lived on the river with him. I did not follow up on the linguistic impact of this arrangement. Also at the time I did not know anything about distinct dialects among Wounaan. So information given under “subject community” is provided based on the knowledge of contemporary Wounaan language experts. This topic on the division between those from the creeks (Dösigpien) and the main and lower San Juan River (Döcharpien) is a bit controversial: everyone acknowledges it exists, but define it a bit differently depending on where they are from. Part of the difficulty is that to classify someone from the main San Juan River (Döcharpien) is essentially denying that the creeks are part of that river, which itself holds much cultural currency as the "true river" of Wounaan homelands. Regardless, the division does carry linguistic and cultural characteristics that PTOW (Proyecto Tradición Oral Wounaan) staff felt were important to recognize in the meta data. (See Julia Velasquez’ Runk’s dissertation , “And the Creator Began to Carve Us of Cocobolo’: Culture, History, Forest Ecology, and Conservation among Wounaan in Eastern Panama,” for further information.) In the mid-1960s, Wounaan looked forward to stories and were actively engaged in the process. It was expected that the audience would interact with the story teller by making comments that show their interest and involvement and help move the story along. Comments came from young people as well as adults, women as well as men. (We have almost no data on the names of the commentators in this collection.) The story teller never got distracted by the comments, but rather acknowledged them when appropriate and kept moving on. I did not learn until I was working with Proyecto Tradición Oral Wounaan, (Project of Wounaan Oral Tradition) PTOW, that is, the team of Wounaan linguists on the NSF DEL grant, “Documenting Wounaan meu,” for which I am co PI, that many comments on the Siguirisúa and Docampadó stories were bawdy, or what present day Wounaan language experts, living in Panama, referred to in Spanish as having “palabras rojas.” In truth I had no idea that this was the case during the actual recording of the stories, even though I had an elementary grasp of Wounaan meu. Even more interesting to me, is that two pairs of Wounaan, who had been particularly helpful as language teachers on the river, and who accompanied us to Cali to work with me to transcribe stories from the recordings, never mentioned the bawdiness of the comments. They focused on transcribing the story line as developed by the story teller, and not the comments. This is a wonderful example of what can be missed if a researcher is not completely fluent in the language. The bawdy stories presented several problems for transcribing, translating and archiving this collection. The contemporary Wounaan language experts, working with PTOW on the NSF DEL Grant, were offended by the bawdy comments, and also didn’t want their children listening to them. Their first reaction was to not transcribe the comments. This is likely related to the fact that they have all been evangelized. Yet they also were aware of the contradiction that they wanted to preserve the language and customs of their ancestors, and yet wanted to ignore what they didn’t like. After much discussion the solution was to produce two transcriptions and translations of each story, one with comments and one without. Children under 12 would not receive passwords for the stories with comments, and others would have the choice of listening to the stories with comments or not. The preparation of the collection for deposit was done as part of the NSF grant, although I paid for the digitizing of the tapes and some of the indexing help. The indexing required the help of a fluent Wounaan speaker to accurately record the beginning and end of each story, to write the title of the stories in Spanish and Wounaan meu, and to write a brief summary of each story in Woounaan meu and Spanish. This knowledge was combined with my knowledge about the story teller, the location of the recording, etc. Diego Watico did the titles and summaries for the original indexing of tapes 1-6, and then Chindío Peña Ismare as part of PTOW reviewed that indexing and did the titles and summaries for stories and music on tape 7, 20, 21, 22, A & B and 31-34, while Toñio Peña Conquista worked on tapes 35-39. Chindío’s indexing was particularly valuable, because he had grown up on a small river, Pepecorro whose headwaters were quite close to the Docampadó. (The Pepecorro is a tributary of the Pimía, that flowed into a larger River, the Bicordó, that flowed into the major San Juan River.) He remembered some of the people and could recognize their voices. If our memories are in disagreement I include both in the metadata. Ping Pong Media of Tucson did the digitizing of the original reel to reel tapes.(See section F of the Depositor’s packet for more detail on equipment.) Bryan James Gordon, graduate student in the joint Linguistics/Anthropology program at the U of A and part of the NSF Grant, provided the technical assistance to make these digitized recordings available to Wounaan through Tool Box. Julia Velasquez Runk as lead PI for the project and dedicated scholar about Wounaan history and culture was an invaluable resource. And finally Jacque Lamb was my assistant in creating the Excel Spread sheet of metadata for the 209 stories and 53 pieces of music. She was invaluable in her knowledge of Excel and her attention to detail." See the PDF file below entitled "Kennedy_conditions_of_fieldwork.pdf" for more information about this project.
References

Pages

: The man dedicated to looking for gold; This man would go to the mountains only in order to look for gold. After searching for so long, drying up river to their source and crossing the mountain ranges, he found the place, destroyed the lives of all the animals living there, and brought back the gold and took good care of his wife., Este hombre iba al monte solo con el fin de buscar oro. Después de tanta búsqueda secando ríos hasta su nacimiento y de cruzar cordilleras encontró el lugar, terminó con todo los animales que lo custodiaban, se trajo el oro y mantuvo bien a su esposa., Dösigpien, Colombia, T31S1, Cuento 1, Mag woun sĩi p’ĩr jʌraanpaita pabʌ̈ hee maajeejim; dösĩg k’ẽu jʌʌupʌ̈iwia durr dapag waaip’ëp’e jẽedʌ sĩerrʌʌ hawia, baauwimawia, chi hök’äk’ärmia k’echpʌ̈iwia p’ĩr dʌ̈i degag bëewia hich hajap’a wai sĩejim haajem.

: A man finds a young man and brings him home; There was a young man dedicated to fishing when he was older. One day he encountered a young man who was lost, so he consulted wtih his father and brought him home,a nd became good friends with him, and finally became his brother-in-law, and had two kids., Había un muchacho que cuando estaba grande se dedicó a pescar. Un día le salió al encuentro un joven que andaba perdido, consultó con su padre y lo trajo a la casa haciéndose buenos amigos y por último fue su cuñado padre de dos hijos., Dösigpien, Colombia, T21S2, Cuento 4, Chaai hãb sĩejeejim haajem; jöoipawia döhʌa neema sĩerrajim haajem. Mag döhʌa nʌrrʌmua woun chaai hoojim haajem. Mag, hẽudeem maau, hich diig haibëejim haajem. Maimua chad, hʌ̃iba höidaar wewetk’aman nem hichpan nemek dʌ̈i chan peedt’ʌba haajeejim hanʌm. Mag nʌʌ hawia, hich hʌ̃p’ʌi hich k’aperag deewia hich mag nʌisiwia, hag dʌ̈i chaain numí hoojim haajem.

: The man from Hilera is Valencillo; Part of the lyrics to the song: "This man who is here is from the thread point I am from the point of the thread, the winds from the southeast brought me here, when it started blowing it brought me to the point of the Lerma, Lerma I rose with the tide. He who is here I am of the surname Valencio. This man here I am from the thread and I'm drunk, drunk." Recorded 07/02/--between 1964 & 1966., Parte de la letra de la canción: "Este muchacho que esta aquí es de la Punta Hilera soy de la punta hilerito, la brisa del sureste me trajo para acá, cuando se puso a soplar me trajo para la punta de la Lerma, Lerma me subi en la marea. Este que está aquí yo soy de apellido Valencio. Este muchacho que esta aquí soy de la Hilera y estoy borracho, borracho." Grabado 07/02/--entre 1964 & 1966., Dösigpien, Colombia, T39S2, Música 4, Riirariirariraraa, riirariirariraraa, riirariirarara, riirariirarirara, häa riiraririraraa, riiraririraraa, hacha k’itʌmitodamarã hilero pierra chaairadama punta, puntada mitodama surwesteeuwa dayagararaara p’ua sirpʌ̈iwia punta, punta Lerma, Lerma k’ierratara jʌʌrt’ẽmiadam puja gayata suwii suwiijimarãrãrãa riiraririraraa, riiraririraraa. Hacha k’itʌmitodamarãa Valencillo k’itʌmarãa, rerarera rérararaa rerarera, rérararaa, rerarera, rérararaa punto, punto hilera pierra, hilera pierra chaaira dam k’augba, k’augba k’ërʌmarãa.

: A man goes stalking and the devil frightens him; There was a man who had a wife and a stepson. When the stepson grew older, he would enjoy going upriver to fish. After fishing on many occasions, when he went very far upriver he saw a beautiful woman in the river answering the call of nature, and in the afternoon, the young man was still fishing in the vecinity. Recorded 07/13/--between 1964 & 1966., Había un viejo, la esposa tenía un hijo, era el hijastro del hombre. Cualdo el hijo creció, siempre iba para arriba a pescar. Después de haber pescado arriba varias veces, cuando subió bastante arriba, vío a una hermosa mujer en el río haciendo sus necesidades físicas, y por la tardecita todavía andaba pescando por allí cerquita. Grabado 07/13/--entre 1964 & 1966., Dösigpien Colombia, T39S1, Cuento 7, Ma jöoi hajim haajem, maach hʌʌi hiewaa hãb waichirajim haajem, hi bãurrdam hajima hich jöoi chan hiewaa chuk’u chirajim haajem, hʌʌirawata hiewaa waisĩejim haajem. Hii magua chadcha mag hich miedʌbaadeewäi marag döhʌa chirʌʌ haajeejim haajem. Mag döhʌachirawi, mag döhʌachirʌʌʌ hawia mar pabaimaa hʌʌi k’ak’ua wajaauga simta jër jooba wërjöo haichë, k’eeuraa, magua döhʌa jörröm.

: A man hits another man for sleeping with his wife; They say this man didn't know how to make a canoe, the didn't know anything about canoes. But he did like to go hunting, he liked hunting. After hunting in the mountains, further up there was a man who did know how to make canoes. That man did know how to make canoes, and he went downriver to sell canoes., Dicen que ese hombre no sabía labrar piragua, él no sabía de piragua. Pero sí le gustaba montear, le gustaba montear. Habiendo andado en el monte, más arriba había otro joven que sí sabía hacer piragua. Ese joven sí sabía hacer piragua, ese joven se fue para abajo a vender piragua., Dösigpien, Colombia, T38S1, Cuento 4, Mag woun jap waaumerãa sĩerrajim haajem, jap t’uba chitajim haajem, mag woun. Sĩi pabʌ̈ heen Chad, pabʌ̈ hee Chad nem mamk’õchag sĩerrajim haajem. Magua mag pabʌ̈ hee chitʌʌ hawia hag marag sĩejim haajem hẽwan, mag hẽwan nem jap t’uak’aauga sĩejim haajem, jap t’uak’aauga sĩejim haajem ma. Magua bëejim haajem maig, jap përaan badag mag hẽwan.

: The man in the nosegdi tree; A lot of sugarcane was ground in order to ferment it, and then they went to fish in a very big pond. In the center of the pond was a tree called nosegdi, and they all began to play by throwing themselves into the water from it, all except for the old man who was to afraid and stayed back. Suddenly he saw that a huge alligator kept coming back and forth, as though he wanted to relay a message to him, and finally, the man got on board on his spine and the alligator transported him back to the ground. Afterwards, they killed a wild beast of the pond., Molieron mucha caña para ponerla a fermentar y se fueron a pescar en un charco muy grande. En medio del charco había un árbol llamado nosegdí del cual se pusieron a jugar tirándose al agua, todos se fueron menos el viejo que por miedo se quedó allí. De pronto veía que un enorme caimán venía y se iba como queriendo comunicarle un mensaje hasta que se animó y subiéndose sobre sus lomos el caimán lo transportó a tierra. Después mataron el pez fiera del charco., Dösigpien, Colombia, T7S2, Cuento 8, Maach jöoin nag wauwia dönau pöm sim hʌ̃r döhʌan wëtjim haajem. Mag dönau jãrr nosegdí bʌ̈ pöm sim hoodʌnarr gaaimua do hee dʌrbabak’aajeejim haajem. Maimua hõor wëttarr hee hãba dichpaita nemhökgau pöd maba mag pa gaai t’ʌba sĩsijim haajem. Mag nʌm heeta maach heegar k’aiman pöm sim pierrwai hag gaai dʌrbawia degag bëejim haajem. Hagk’ur chi nemmeurrk’anjã mag dönau heem t’õopʌ̈ijierram haajem

: A man is eaten by a wild fish and turns into a shaman; He lived with his wife, and so our ancestor spent a long time with his wife, so he said: "let's go hunting upriver, let's go upriver hunting". After saying that, they really left, and so the woman told him "okay, let's go" and after walking for a long time they reached where to sleep, and the next time when they were very far up they went to sleep again. Note: This story is repeated in resources NOA003R237I001; NOA003R238I001; and NOA003R210I001., Este vivía con su mujer, entonces nuestro antepasado anduvo por mucho tiempo con su esposa, entonces dijo: — vamos para arriba de cacería, dijo vamos para arriba de cacería. Después de decir eso en verdad se fueron, entonces la mujer le dijo "vamos pues" después de andar mucho por el río arriba llegaron a dormir, al día siguiente cuando estaban bastante arriba volvieron a dormir. Nota: Esta historia se repite en los recursos NOA003R237I001; NOA003R238I001; and NOA003R210I001., Dösigpien, Colomiba, T38S1, Cuento 2, Hich hʌʌi dʌ̈i chiraajeejim haajem, magua maach jöoin chirʌʌ hich hʌʌi dʌ̈i magsĩi hawia magjim haajem, marrau hajim haajem marag, nemp’aan majugui hajim haajem nemp’aan majugui hajim haajem. Maagwäi magjim haajem, chi hʌʌyau, magan magui hajim haajem. Mag chadcha hërëup’öbaadëjim haajem. Wëtmaa haarrau, jörröo hawia k’ãidʌtk’ai majim haajem. Magua deeu mam marpabaimaa k’ãidʌtk’aimajim haajem, harjö mag noram mawia.

: A man killed a halpad; In the olden days the elders lived in the headwaters of a river all alone. There were two young men who went upriver to drink, and one of them was married and his older brother took his wife. After going upriver those men fought with several animals. They say then that the father of the men came and killed the halpad and after killing it went to see in a root of a tree called carrá and there, he found a pile of people the halpad had killed. Recorded 04/02/--between 1964 &1966., En el tiempo antigüo los viejos vivian en la cabecera de un río ellos solo. Habia dos jóvenes estos jóvenes se fueron a tomar arriba uno de ellos era casado su hermano mayor llevo a su esposa. Habiendo ido esos muchachos pelearon con varios animales. Dicen que entonces vino el papá de los muchachos y mató a los halpad después de matarlo fue a ver en una raíz de un palo llamado carrá y allí estaban amontonado a los que él había matado. Grabado 04/02/--entre 1964 &1966., Dösigpien, Colombia, T37S1, Cuento 2, Maach jöoin dök’ẽu hee joobaajeejim haajem hamach hap’a. Chaain hẽwannaan dau numi naajim haajem, Mam mak’ʌʌn chaain döon wëtjim haajem mamʌ hãb hʌʌi waisĩejim haajem, hi naam hich hʌʌi harrjim haajem. Mag doon mawia mak’ʌʌn wounaan dam halpad dʌ̈i wajap jãaujierram, pari mak’ʌʌn happäi k’aba dewam k’ʌʌn mepeen dʌ̈i jãaujierram haajem. Maimua chi chaain haai bëejim haajem mak’ʌʌn halpad k’echpäain maimua hag durrag pak’aar hee hoom maawäi sĩi hõor pöm karra k’aar hee paat’ʌnaajim haajem.

: A man was fishing and brought a runaway Kuna; The story is about a young man who used to fish upricer and in one of those trips he met a Kuna who was running away because another tribe had massacred his tribe. When his hair grew, he invited his friend to pick pifa, but his objective was to kill everyone who had massacred his town. Note: This story is repeated in resources NOA003R011I001; NOA003R015I001; NOA003R097I001; NOA003R142I001; NOA003R130I001; and NOA003R185I001., Se trata de un joven que acostumbraba pescar río arriba y en una de esas se encontró con otro joven kuna que andaba huyendo porque otra tribu había acabado con su pueblo. Cuando creció su cabello invitó a su compañero con el pretexto de ir a coger pixbae; pero el objetivo fue de acabar con los que habían masacrado a su pueblo. Nota: Esta historia se repite en los recursos NOA003R011I001; NOA003R015I001; NOA003R097I001; NOA003R142I001; NOA003R130I001; y NOA003R185I001., Dösigpien, Colombia, T34S1, Cuento 2, Marag döhʌa k’ʌrrk’a sĩewia jurannaan hamach heepai wërbʌwia peerdʌtarr dʌr k’itʌm hoowia wai bëejim haajem. Chi juran pörbʌ̈ duraa haadeewai hʌ̈rr bayaan ha wëtwia jũrr hich jöoin hötarr k’ʌʌn höpʌ̈it’urjim haajem.

: A man went hunting and fought the devil; They say there was an ancestor who lived alone with his wife. So he went very far upriver and they stayed sleeping in the middle of the way where there was a house. So the woman told her husband "we are going to make the house up here"., Dicen que un antepasado vivía sólo con la esposa. Entonces se fue río arriba, bastante arriba y se quedaron a dormir en mitad del camino donde había una casa. Entonces la mujer le dijo a su marido: "nosotros vamos a hacer la casa acá arribita"., Dösigpien, Colombia, T38S1, Cuento 6, Ma maach jöoin hajim haajem ma hich hʌʌi dʌ̈i, hich hʌʌi dʌ̈ipäi naajim haajem ma. Magua mag jöoin hich hũan dʌ̈i dok’ẽwãg hërëu pöbaadëjierram haajem. Dok’ẽwãg wëtmaa hawia mar k’ãimajim haajem, jãrrcha di hëu sim haig k’ãimajim haajem, maig. Magua hʌʌirau hich jãyag magjim haajem: —Maach mʌg nangajãr päi maach di hëu hauju hajim haajem.

: The man who almost became a halpad; A man almost transformed into a halpad when he was going downriver with his wife. The same thing happened when he came back to Noanama. Recorded 02/20/--between 1966 & 1964. Nota: There is definitely a change in the narrator from the previous story (resource NOA003R082I001). Diego thinks that the narrator is Elías Chamarra, while Liz thinks it is Raúl., Un hombre casi se transforma a un halpad cuando viajaba río abajo con su mujer. Le sucedió lo mismo cuando venía de regreso a Noanamá. Grabado 02/20/--entre 1966 & 1964. Nota: Definitivamente aquí hay un cambio en el narrador de la historia 3 (recurso NOA003R082I001). Diego piensa que es Elías Chamarra, mientras que Liz piensa que es Raúl, Dösigpien, Colombia, T6S1, Cuento 4, Woun hãb hich hʌʌi dʌ̈i badag mawia peer halpadag pajim haajem. Maimua deeu Jöoin P’öbörog (Noanamá) mawia deeu hurumuajã hagjö deeu hich magbaadëjim haajem.

: The man who assassinated his wife and transformed into a vulture; A man assassinated his wife and found refuge in the head of the river. From there, he went to the land of the vultures and after time him and his sons became vultures., Un hombre asesinó a su esposa y se refugió en la cabecera del río. De allí se fue a la región de los buitres y con el tiempo él y sus hijos se convirtieron en buitres., Dösigpien, Colombia, T20S2, Cuento 4, Woun hich hʌʌi t’õowia, dʌr mawia dök’ẽumaar sĩi hajim haajem. Maimua hãkõs durr mawia, haar warag durrk’a sĩsijim haajem, hãkõsag pawia.

: The man who became rich; There was a man who was hated by his wife for being too poor. One day he went out hunting and went to another town, and there he distributed meat to everyone. Also, he asked for a lot of money from the queen for some medicine that he carried, and this way he became rich., Había un hombre que por ser demasiado pobre era aborrecido por su mujer. Un día salió de cacería y fue a salir a otro pueblo, allá repartió carne a todo el mundo. También pidió mucho dinero a la reina por unas medicinas que cargaba la cual lo convierte en rico., Dösigpien, Colombia, T7S1, Cuento 6, Woun hãb hap’ʌʌ k’itʌm gaaimua hʌʌyau hoomap’a haajeejim haajem. Mag warag pabʌ̈ hee mawia, deeum p’öbör hee barwia t’umaan k’ʌʌnag nemek jigpʌ̈ijim haajem. Rey hʌʌyagjã bënhë paar p’atk’on pöm jëeupʌ̈iwia hichta warag rikag pa sĩsĩjim haajem.

: The man who destroyed the wánganos; It is said that the Wounaan who went in search for a mountain hog were devoured by wánganos, only a young woman and a young man were saved. There was a man whose profession was to destroy these herds of animals; as soon as he was notified he went and almost exterminated them, only a few of them fled and were saved. Note: This story also appears in resource NOA003R145I001., Se cuenta de los wounaan que fueron en busca de puerco de monte y fueron devorados por los wánganos, solo una jovencita con un joven se salvaron. Había un señor que su profesión era destruir estas manadas de animales; tan pronto como se le notificó fue y casi los acaba, unos pocos huyeron y se salvaron. Nota: Esta historia también aparece en el recurso NOA003R145I001., Dösigpien, Colombia, T20S2, Cuento 3, Maach jöoin k’apan beer jʌraanha wëtwia, hök’äk’ärmieu peer t’um k’ök’ʌʌipʌ̈iwia, hãba daupeer hẽwan dʌ̈ipaita peerdʌtk’ajierram haajem. Maach jöoin hãb sĩejim haajem hök’äk’ärmie k’ëechnem sĩerrarr; hichig jaaubarmʌn hichdëu peer t’um k’ëchpʌajim haajem.

: The man who fought against the tiger; This is the story of a young man who flees with a young woman upriver. There was nothing more to do upriver than to fight with tigers. Recorded 02/01/--entre 1964 & 1966. Note: Diego thinks that the narrator is Luis Angel, but the voice seems the same as the previous narrator, José Lincio, and the tape box mentions Luis Angel., Es el cuento de un joven que huye con una joven río arriba. Allá, no hacía mas que pelear con los tigres. Grabado 02/01/--entre 1964 & 1966. Nota: Diego piensa que el narrador es Luis Angel, pero la voz parece que es la misma que el narrador anterior, José Lincio, y la caja de la cinta nunca menciona a Luis Angel., Dösigpien, Colombia, T5S2P2, Cuento 4, Woun dök’ẽwag hʌʌi dʌr harrwia k’um dapk’am dʌ̈i k’uk’a sĩi hajim haajem.

: The man who fought demons; A man went upriver and over a huge waterfall found two men who had bodies made of stone, he fought with them and threw both of them down a ravine. He continued, and further on he found another hairy one who was also defeated. He continued like this until he returned home. Note: Perry announces the narrator. Recorded between 1966 & 1968. Note: This story is similar to resource NOA003R077I001., Un hombre se fue rió arriba y sobre una gran cascada encontró dos hombres que tenían cuerpo de piedra, luchó con ellos y a ambos los tiró por el guaico. Siguió y más adelante encontró otro cabelludo el cual también fue vencido; así anduvo y regresó a su casa. Nota: Perry anuncia el narrador. Grabado entre 1966 & 1968. Nota: Esta historia se parece al recurso NOA003R077I001., Dösigpien, Colombia, TBS1, Cuento 5, Woun hãb marag mawia salt pör hʌ̃r mor mok hap’a sĩsid harr dʌ̈i jãauwia hichdëu salt hee bark’ʌʌipʌ̈ijim haajem. Maimua petaau pörsëe sim hooimawia majã hichdëu pödpʌ̈ijim haajem. Mag nʌrrʌmua deeu hich diig bëejim haajem.

: The man who had a blue butterfly potion in his bellybutton; It is said that there was a man who spent his time exploring other lands and each time he went he brought back all sorts of animals, and his mother was tired of preparing the meat he came back with. One day while hunting, he met a girl who was sweeping, and and he took her as a wife. He stayed there with her and then only every once in a while he would visit his mother., Se cuenta de un hombre que se mantenía explorando otras tierras y cada vez que iba traía toda clase de animales tanto su mamá estaba cansada de estar preparando la carne. En un día de su cacería entró una jovencita que andaba barriendo, éste la trajo y la tomó por esposa. Se quedó allí y de vez en cuando sólo iba a visitar a su mamá., Dösigpien, Colombia, T20S2, Cuento 1, Woun durr jʌr simua pabʌ̈ hee mamak’amʌn nem k’ĩirpierrta haibëbëe haajerr haawai chi hãdau nem wau map’a haajeejim haajem. Mag petawia daupeer döjʌrk’a nʌrrʌm hooimawia, hich dʌ̈i haibëejim haajem, hich hʌʌik’a. Maimua hich chaijöoin haar mawia, mam sĩeimawia, sĩi hich dënnaan jöpcha hoot’uraanpai maajeejim haajem.

: The man who kidnapped a girl and was devoured by a tiger; He kinapped a girl and they went to the headwaters, made a tento close to a pride of lions, and the man was devoured by a tiger. Note: The voice seems to be of Marco, and Chindío agrees, but the box of the tape indicates that it is Erila., Raptó una mujer y se fueron a la cabecera de un río, hicieron su campamento cerca de una manada de tigres y el hombre fue devorado por el felino. Nota: La voz parece ser de Marco y Chindío está de acuerdo, pero la caja de la cinta indica que es Erila., Dösigpien, Colombia, T31S1, Cuento 6, Dösĩg marag hʌʌi dʌr harrwia k’um p’ʌʌrsã jerag di hëu hauwia chi hemk’ooi k’uamau k’öpʌ̈ijim haajem.

: The man who killed the giant; In the olden days a man killed a giant. But they say that the giant almost killed the man. But the daughter of the king saved the life of the man. But still, thw man was able to kill the giant, and after killing the giant, the man married the daughter of the king and stay there. Recorded between 05/05/66 and 06/12/66., En el tiempo antigüo un hombre mató a un gigante. Pero dicen que casi el gigante mató al hombre. Pero la hija del rey le salvó la vida al hombre. Pero siempre el hombrecito pudo matar al gigante, y después de matar al gigante el hombre se cazó con la hija del rey y allí se quedo. Grabado entre 05/05/66 y 06/12/66., Dösigpien, Colombia, T35S1, Cuento 4, Jöoin gar wounau gigante t’õojim haajem. Peer chi giganteeu chi woun t’õojim haajem pari hʌ̈u rei k’aau chi woun dam peerdʌ haujim haajem. Mag chi woundamau chi gaigante t’õopʌ̈iwia chi woun warag chi gigante k’a hauwia hag dʌ̈i hich mag sĩsĩjim haajem.

: A man who let his wife be eaten by a halpad; A young man took a woman towards the headwaters of the river. When they arrived htere, they made a house and began staying there and one night almost at midnight they heard far away the sound of a fly, and when it got closer to the house it started to fight with the woman and the man didn't help the woman and let hte animal eat her., Un joven se llevó a una muchacha hacia la cabecera del rio. Cuando llegaron alla hicieron una casita y se pusieron a alojarse en esa casita y una noche casi en la media noche se oyó a lo lejos como un ruido de una mosca, el cual llegando a la casa se puso a pelear con la muchacha y el hombre no le ayudo a la muchacha y la dejo comer al animal., Dösigpien, Colombia, T35S2, Cuento 3, Woun hẽwan simua hʌʌi dök’ẽwag harrwia halpadag hʌdʌraa k’öpipʌ̈ijim haajem. Warrpemʌn chadcha nemwajaug nemek k’echp’öbaa dëjierram haajem, magtarrta halpadëu hʌʌi pʌrbaicheewäi bʌ̃ʌrjã hʌʌ́i k’aigpërbajim haajem.

: The man who liked playing the tubsir or birimbao; There was a man who used to sneak every night into a young woman's house who lived a little further down; he had to cross a creek without getting wet, but one time the creek had overflowed until it seemed to cover the whole forest and it seemed like an open ocean. But he had to cross it, and unfortunately he became the prey of an alligator. Only his spirit reached the room of his lover and began to play the birimbao , telling her through this instrument what had happened. So, the parents of both of them found out what happened and went to kill the monstrous beast. Note: This story is repeated in resource NOA003R250I001., Un joven acostumbraba gatear todas las noches a una joven que vivía más abajo de su casa; tenía que cruzar un riachuelo sin mojarse, pero en una de esas el riachuelo se había desbordado hasta cubrir el bosque que parecía marea llena. Pero tenía que cruzar y por desgracia fue presa del caimán. Solo su espíritu llegó debajo de la habitación de su amada y comenzó a tocar el birimbao contando a través de este instrumento lo sucedido. Así los padres de ambos se dieron cuenta y mataron al monstruoso animal. Nota: Esta historia se repite en el recurso NOA003R250I001., Dösigpien, Colombia, T7S2, Cuento 9, Woun hãb hẽwan, k’eeupierr hamach di bagar daupeer sĩerr haar nem k’ãyaan maajeejim haajem. Mag simta, biek hãb dösĩg jʌser diichjerrta hʌʌrt’ẽmiejöta sĩi pabʌ̈ hee jẽjẽd t’ʌnaajim haajem. Mag hi dʌrba nʌrrʌmta k’aimanau k’öpʌiwia, sĩi chi hak’aardampaita chi hʌʌi heegar tubsir sirimajim haajem. Mag chi dënnaanau k’aug hat’aawai chi nemmeurrk’an t’õopʌ̈ijierram haajem.

: A man who lived alone, the dancer; This man who lived alone liked to dance to music, and lower from where he lived there was a dance, and in that moment a turtle was passing from upwards to downwards. So the man called the turtle and got ontop of it. That turtle was taking him into the sea, but luckily an opposum saved his life, but he was a bad man because still he killed the opposum., Este hombre vivía solo le gustaba bailar en la música, mas abajo donde el vivía están haciendo un baile, entonces en ese mismo momento iba pasando una tortuga desde arriba para abajo. Entonces el hombre llamo a la tortuga y se fue sobre ella. Esa tortuga lo estaba llevando mar afuera pero que suerte una zarigüeya le salvó la vida, pero un hombre malo aun así mató a la zarigüeya., Dösigpien, Colombia, T35S2, Cuento 2, Mʌg wou hich happäi joobaajeejim haajem, música gaai nem jemk’amk’õchag sĩerrajim haajem. Hi sim badag hõor dönʌm k’ap’ʌ sĩejim haajem. Maimua chi hagamjö k’ood marmua hurajim haajem pabadag mam. Magbaa mag wounaau mag k’ood t’ʌ̃r hauwia hag gaai petajim haajem. Mag k’oodau mag woun p’ũas heeta harrmaa hajim haajem, magtarr hʌ̈u chuchiu mag wou peerdʌ haujim haajem. Mamʌ magtarrta mag wounau mag chuchdam t’õopʌ̈ijim haajem mag chuchiuta hi haai hãt’ãrr k’eejem hawia.

: The man who lived with his elderly mother; This was a man who worked very hard planting plantains, and he lived with his elderly mother. Lower down from their house lived people dedicated to planting corn. One time these people helped him to fell the mountain. In one of these labour gatherings, they gave him a woman and the elderly mother was able to stop burning her hands roasting plantains for him; because of him, the others were able to learn to plant plantain. Note: The difference here is that they came to help him fell the mountain and not to clear the mountain. This is the same as resource NOA003R116I001 narrated by the same Luis Ángel with the title "The planter of the plantains"., Este era un hombre que trabajaba mucho sembrando plátanos, vivía con su anciana madre. Abajo de la casa de ellos, vivían otros que solamente se dedicaban a sembrar maíz. Una vez esta gente vinieron a ayudarle a derribar el monte. En una de tantas bebatas le entregaron una mujer y su anciana madre dejó de quemarse las manos asando plátano para él; por él los demás también aprendieron a sembrar plátano. Nota: La diferencia aquí es que vinieron a ayudarle a derribar y no a socolar. Este el mismo del recurso NOA003R116I001 narrado por el mismo Luis Ángel con el título de “El Sembrador de plátano”., Dösigpien, Colombia, TAS2, Cuento 1, Woun hãb hich hãd hũanaa k’itʌm dʌ̈i sĩejerr t’ach jĩirneema sĩerrajim haajem. Ham badag narr k’ʌʌn pëdauta jĩirjeejim haajem. Mamaam k’ʌʌnau hi juag hooipa t’uanbëejierram haajem. Dö nʌm hee hichig hʌʌi deebaawai tag hi hãd hi hat’ee juadam p’aaba haadëjim haajem. Mag, ham badag wounaan naajerr k’ʌʌn hi gaaimuata t’ach jĩir k’augjierram haajem. NOTA: Mʌg gaai jũrr chi hooipaata hi juag t’uan bëejierram ha sim. Hich mʌg nem hĩgk’aapai hich jöoi Luis Ángelaupai hĩgk’a sim cuento # 4 cinta T20S1 gaai “Woun t’ach jĩirmie” ha sim.

: The man who mistreated his wife; DO NOT CITE This resource is a test sample only. This resource and all of the files in it will be removed. The text files DO NOT correspond to the audio recording. A man who was very bad to his wife sent her to cut bananas one dark and rainy day. In the woods, she was captured by the Halpad, but she was rescued by another Woun man. Later, the woman got together with her rescuer. Original file names: NOA002R001I001.mp3 = T33S1 Cuento 2.wav NOA002R001I002.txt = BT 1a Hewandamau maach jooin Baud mos gaai hompaatarr DCM.txt NOA002R001I003.xml = BT 1a Hewandamau maach jooin Baud mos gaai hompaatarr DCM.xml NOA002R001I004.txt = Redaccion BT 1a Hewandamau maach jooin Baud mos gaai hompaatarr DCM WM T'UM DVI.txt NOA002R001I005.txt = Redaccion BT 1a Hewandamau maach jooin Baud mos gaai hompaatarr DCM WM HIGK'A K'VVN PAPAI.txt NOA002R001I006.txt = Redaccion BT 1a Hewandamau maach jooin Baud mos gaai hompaatarr DCM ESP TODAS VOCES.txt NOA002R001I007.txt = Redaccion BT 1a Hewandamau maach jooin Baud mos gaai hompaatarr DCM ESP SOLO NARRADOR.txt NOA002R001I008.pdf = Redaccion BT 1a BMGH DCM WM T'UM DVI.docx NOA002R001I009.pdf = Redaccion BT 1a BMGH DCM WM HIGK'A K'VVN PAPAI.docx NOA002R001I010.pdf = Redaccion BT 1a BMGH DCM ESP TODAS VOCES.docx NOA002R001I011.pdf = Redaccion BT 1a BMGH DCM ESP SOLO NARRADOR.docx, NO CITAR Este recurso es solamente una prueba. Este recurso y todos los archivos contenidos van a estar borrado. Los archivos de texto NO corresponden con la grabación auditiva. Un hombre que era muy malo con su mujer, mandó a ésta a cortar plátano en un día oscuro y lluvioso. En el monte fue capturada por un Halpad pero fue rescatada por otro Woun. Luego, la mujer se unió con su rescatista. Nombres originales de los archivos NOA002R001I001.mp3 = T33S1 Cuento 2.wav NOA002R001I002.txt = BT 1a Hewandamau maach jooin Baud mos gaai hompaatarr DCM.txt NOA002R001I003.xml = BT 1a Hewandamau maach jooin Baud mos gaai hompaatarr DCM.xml NOA002R001I004.txt = Redaccion BT 1a Hewandamau maach jooin Baud mos gaai hompaatarr DCM WM T'UM DVI.txt NOA002R001I005.txt = Redaccion BT 1a Hewandamau maach jooin Baud mos gaai hompaatarr DCM WM HIGK'A K'VVN PAPAI.txt NOA002R001I006.txt = Redaccion BT 1a Hewandamau maach jooin Baud mos gaai hompaatarr DCM ESP TODAS VOCES.txt NOA002R001I007.txt = Redaccion BT 1a Hewandamau maach jooin Baud mos gaai hompaatarr DCM ESP SOLO NARRADOR.txt NOA002R001I008.pdf = Redaccion BT 1a BMGH DCM WM T'UM DVI.docx NOA002R001I009.pdf = Redaccion BT 1a BMGH DCM WM HIGK'A K'VVN PAPAI.docx NOA002R001I010.pdf = Redaccion BT 1a BMGH DCM ESP TODAS VOCES.docx NOA002R001I011.pdf = Redaccion BT 1a BMGH DCM ESP SOLO NARRADOR.docx, Dösigpien, T33S1 Cuento 2.wav

: The man who murdered him brother and transformed into a vulture; Two brothers were in a "chupata", and the older brother kills the younger brother and flees. In his escape, he meets hãkõs huuin (female vultures), and goes with them and stays living there forever. Recorded 06/27/--between 1964 & 1966. Note: The narrator is identified by Perry. Note: This story is repeated in resource NOA003R047I001., Dos hermanos estaba en una chupata, el mayor mata al menor y huye. En su huida, conoce a hãkõs huuin (buitres hembras), se va con ellas y se queda viviendo para siempre allá. Grabado 06/27/--entre 1964 & 1966. Nota: El narrador se identifica por Perry. Nota: Esta historia se repite en el recurso NOA003R047I001., Dösigpien, Colombia, T4S1, Cuento 9, Maach jöoin dö nʌʌ hawia hãbmua hich heeum t’õpʌiwia, dʌr nʌrrʌʌ hawia hãkõs hʌʌin k’augwia warag ham dʌ̈i hʌ̃gt’ar mawia hagʌg pajim haajem.

: The man who played the birimbau or mouth harp; This man used to court a woman but he had to cross the river climbing over the branches of two trees that intertwined over the water. One time, he fell into the water and was swallowed by a huge fish. Only the spirit of the man reached his lover's room and played the mouth harp and communicated what had happened. That was how everyone found out the tragedy of the young man. Note: A similar story is told in resource NOA003R103I001. Recorded between 1964 & 1968, Este acostumbraba gatear una muchacha pero tenía que pasar el río trepándose por las ramas de dos árboles que se entrelazaban sobre el río. En una ocasión se cayó al río y fue tragado por un enorme pez. Solo su espíritu llegó debajo de la habitación de su amada y tocando su arpa de boca le comunicó lo sucedido. Fue así como se dieron cuenta de la tragedia del joven. Nota: Una historia parecida se relata en el recurso NOA003R103I001. Grabado entre 1964 & 1968., Dösigpien Colombia, TBS1, Cuento 7, Nem k’ãyãan masimua jur sĩ hãba sĩ dee sĩerr gaaita dʌrba diichjeejim haajem. Mag dʌrba simua jua peerpʌrau burrwia nemmeeurrk’anau k’öpʌ̈ijim haajem. Magbaawai chi hak’arauta hʌʌi heegar tubsir sir mamua hich dau hap’ʌʌ habarm jaaubaawai k’augjierram haajem.

: The man whose bellybotton was cured with tiger bone; Each time this man went hunting, the wild animals wanted to fight him; the one he fought most with was the tiger; but he would never tell anyone about this. One time he got married and went hunting, but she found out what happened; he brought all type of meat in large quantities and they began to drink for a month. Recorded 04/12/--between 1964 & 1966., Cada vez que este hombre se iba de cacería los animales salvajes querían pelear con él; con el que más luchaba cuerpo a cuerpo era con el tigre; pero a nadie le contaba lo que le sucedía. Una vez se casó y se fue de cacería, por ella se dio cuenta de lo que le pasaba; trajo toda clase de carne por montón y se pusieron a tomar por espacio de un mes. Grabado 04/12/--entre 1964 & 1966., Dösigpien, Colombia, T32S2, Cuento 6, Mag woun pabʌ̈ hee maapierr nem k’õrpimau wërbʌajeejim haajem; k’um dʌ̈ita hʌ̃rcha jãaujeejim haajem; mamʌ mag sim chan bʌ̃ʌrjã hõrag jaauba hʌʌi hauwia nemk’oon mawiata k’augjim haajem. Mag nem k’oon nemek p’öm k’ëchwia hed hãb döjierram haajem.

: The man who smoked himself; He made his wife cut firewood, he made a roast and made the woman smoke him. When she got tired of stirring the fire, she fled down to warn the people. When the men realized what was happebning, they went and killed him. Recorded 07/09/--between 1964 & 1966., Hizo cortar leña a su mujer, hizo una barbacoa e hizo que la mujer lo ahumara. Cuando ella se cansó de estar atizando el fogón salió huyendo hacia abajo para dar la noticia a la gente. Cuando los hombres se dieron cuenta de lo sucedido fueron y lo mataron. Grabado 07/09/--entre 1964 & 1966., Dösigpien, Colombia, T32S2, Cuento 2, Hʌʌirag hẽg pogpiwia, nasãd wauwia hag hʌ̃r waaidʌwia hʌʌirag hich k’ũurpijim haajem. K’ũurmap’a haadeewai badag hõor hee mawia hõrag jaaubaawai jöoinau t’õopʌ̈yaan bëejim haajem.

: The man who stalked the woman he had left; This ancestor lived alone with his wife. Every time he would go hunting, he would kill animals, he would bring wild hogs, mountain pigs, and monkey. This man always killed animals, afterwards he didn't bring much meat when he would go hunt, he would come back empty-handed. Recorded between 03/08/66 and 03/10/66., Este antepasado vivía solo con la esposa. Cada vez que el viejo iba a montear siempre mataba animales, traía saíno, puerco de monte y mono. El viejo siempre mataba animales, después ya casi no mataba nada cuando iba a montear venía con las manos vacías. Grabado entre 03/08/66 y 03/10/66., Dösigpien, Colombia, T38S2, Cuento 2, Mag maach jöoin hich hʌʌi dʌ̈i jooba sĩejim haajem, hich hʌʌi dʌ̈i päi siejeejim haajem. Jöoi pabʌ̈ hee maapierr nem k’echbeejeejim haajem, beerhʌ̃chi, bera, pora mag k’ech bëejeejim haajem. Jöoi mag k’ech chirʌʌ haajeejim haajem. Mag k’ech sĩi hawia, mag jöoi nem t’õoba haadëjim haajem, bëewäi jua harjãgta bëejeejim haajem.

: The man who transformed into an otter; This man was dedicated to fishing, and each time he went, he fished in large quantities, and the others didn't know how he was able to bring so much fish until one day they found out because a young man went to spy on him. Note: The same story as told by another person says taht they killed him at the instant where he was still an otter, but this narrator says he continued to be an otter., Este hombre se dedicaba a pescar, cada vez que iba traía pescado en cantidad pero los demás no sabían cómo hacía para traer tanto pescado hasta que un día se dieron cuenta por un joven que lo espió. Nota: El mismo cuento relatado por otro dice que lo mataron en el momento que estaba de nutria; pero en este dice que se quedó siendo nutria., Dösigpien, Colombia, T22S1, Cuento 4, Döhʌa gaai sĩejeejim haajem, maapierr hãwarr pöm haibëejeejim hanaabá. Mag sĩi paawaita meraa hẽudee hoon wëtwia k’aug haujierram hanʌm mag dohaig pa sim. Deeum k’ʌʌnau hĩgk’aawai mag hoobaimaawai t’õopʌ̈ijierram ha hĩgk’aajem chi döhai; mamʌ mʌg gaai sĩi warag hich mag döhaig pasĩsijim ha sim.

: The man who turned into a bat; The Kunas came to the house of the Wounaan to wage war; with a young Kuna who was saved they went with the excuse of picking pifa and they began to fight. The deal between the two young men was to not tell what they had done; but after a long time in a gathering the Woun told what had happened and he turned into a flying vampire. Recorded between 07/19/-- and 07/25/--between 1964 & 1966. Nota: Perry Kennedy announces the narrator., Los kunas vinieron hasta la casa de los wounaan a hacerle la guerra; con un joven kuna que se salvó se fueron con el pretexto de coger pifá y se pusieron a pelear. El acuerdo entre los dos jóvenes era no contar lo que hicieron; pero mucho tiempo después en una bebata el woun conto y se volvió murciélago y el; otro se convirtió en vampiro volador. Grabado entre 07/19/-- y 07/25/--entre 1964 & 1966. Nota: Perry Kennedy anuncia al narrador., Dösigpien, Colombia, T33S1, Cuento 3, Jurannaanau maach jöoin hamach di haig hãarchëwia haram chaai peedʌtarr dʌ̈i hʌ̈rr bayaan ha wëtwia jöoinau höpʌ̈it’urjim haajem, Mag hamch hut’urtarr jaaupiba harrta jaaubaawai mag woun hemchichig pajim haajem, magbaawai chi juran jũrr boladoog pajim haajem.

: The man who was in heaven with the vultures; An old man had a young son who fell in love with a young woman who lived close to his house, and one day he fled with her to the head of the river with the goal of going hunting. While they were there, they saw two young vultures and they took the man over to them; after four days they returned to where the man had left his canoe. He took advantage of that moment to escape from the young vultures and went to the house of his parents. After a long time of keeping silence, he breaks the secret and tells the story of the time he stayed in the land of the vultures, and then he died., Un viejo tenía un hijo joven que se enamoró de la joven que vivía cerca de su casa hasta que un día huyó con ella hacia la cabecera del río con el objetivo de hacer cacería. Estando allá vinieron dos jovencitas buitres y se llevaron al hombre al lugar de ellas; a los cuatro días regresaron con el hombre donde él había dejado la piragua. Aprovecha el momento escapándose de las jóvenes buitres y llega a la casa de sus padres. Mucho tiempo después rompe el silencio de guardar el secreto y relata el tiempo de su estadía en la tierra de los buitres y muere., Dösigpien, Colombia, T21S1, Cuento 2, Jöoi chaai hẽwan wai sĩejim haajem. Magua baggajãrm hʌʌi hẽk’a sĩi hawia, marag dʌr hat’aadëjim haajem, nem k’oonau. Mam nemk’ö nʌʌmta, daupeen hãkõs bëewia chi hemk’ooi hamach diig hʌ̃gt’aag harrjim haajem. K’ãai jayapnaa deeu hich jap hoon haibëewia, jap haig pabaicheewai badag dʌr bëejim haajem, hich jöoin haar. Hich mag, jöoi meejim haajem, hichig hich hʌ̃gt’ar hãkõsnaan hee matarr jaaupiba narrta, hõrag jaaubapäaiwai.

: The man who went to look for life with his wife and let the tiger eat her; A tiger went upriver with his wife. After being there, at night a very big tiger dragged the woman from the house. The woman fought for a while until she was unable to, until the tiger ate her in front of her husband. The man was unable to defend his wife because he was cowardly and fearful of the tiger. Note: This story is repeated in resources NOA003R081I001 and NOA003R246I001., Un hombre se va río arriba con su mujer. Estando allá, en la noche vino un tigre muy grande y arrastró a la mujer de la casa. La mujer luchó por mucho tiempo hasta no poder, hasta que el tigre se la comió en frente del marido. El hombre nunca pudo defender a su mujer por cobarde y miedo al tigre. Nota: Esta historia se repite en los recursos NOA003R081I001 y NOA003R246I001., Dösigpien, Colombia, T22S1, Cuento 2

: The man who went to sell a canoe; A man went downriver to sell a canoe but he left in in exchange for copulation with a woman while her husband was hunting. When the husband found out what had happened, he punished the woman severely and destroyed the canoe., Un hombre se fue para abajo a vender una piragua pero la dejó a cambio de una copulación con una mujer mientras el marido andaba de cacería. Cuando el marido se dio cuenta del hecho castigó severamente a la mujer y destruyó la piragua., Dösigpien, Colombia, TAS1, Cuento 4, Woun hãb badag jap përaan mawia k’ẽ dʌ̈i jap kambie nopʌ̈ijim haajem, chi jaai pabʌ̈ hee k’itʌmich. Magtarr paar chi jayau hich hʌʌi mas wau pʌ̈iwia chi japjã hãrpʌ̈ijim haajem.

: [Marimba] Wherever, you may hear me; It seems like music of Black people, but in this region the marimba music was not known at that time, much less in Docampadó. In the first song, there is a chorus that says "Wherever, you may hear me". The rest of the song is unintelligible. The depositor does not believe the music is from the Chocó region. Recorded between 1964 & 1966. Note: Liz is sure that the recording was made in the town of Delén de Docampadó, but Chindío does not agree. The performers are unknown Black musicians., Parece música de gente negra, aunque en la región no se conocía la marimba en esa época y mucho menos en Docampadó. En la primera canción tiene un estribillo que dice: Donde quiera que me oye. El resto de la canción no es entendible. Opino que no es música de la región del Chocó. Grabado entre 1964 & 1966. Nota: Liz está segura que esta grabación fue hecha en el pueblito de Delén de Docampadó pero Chindío no está de acuerdo. Los que presentan son músicos Negros desconocidos., Dösigpien, Colombia, T32S1, Música 1, Chi p’ʌichnaan músick’a sĩeb mamʌ mʌg Dök’ãpdo durr hee marimba k‘augba ni sirjã sirba haajem. Nacha sir nʌm gaai hũurwai: Parhooba chi mʌ hũr nʌmpierr, ha sim. Tag ham hiek’amam maadëu hũrba hich mag hö sim. Mʌrʌg chan mʌg música chan Choco heem k’aba sim.

: The massacre of the Kunas by the Agouti brothers; Here, the protagonists are the agouti brothers. The agouti got dressed up and went to drink where the Wounaan were drinking. There, they made him angry and he left; in his leave he met with a Kuna town and began to fight with them. In the afternoon of the same day his younger brother came to help him, and in three days they killed off the whole town. This is how they killed off four kuna towns and finally each one was left with a Kuna woman. Note: This story is repeated in resources NOA003R062I001 and NOA003R114I001., Aquí los protagonistas son los hermanos ñeques. El Ñeque se arregló muy bien y se fue a tomar donde los Wounaan estaban bebiendo. Allí lo hicieron enojar y se fue; en su recorrido encontró con un pueblo kuna y se puso a pelear con ellos. En la tarde del mismo día se presentó su hermanito para ayudarle, en tres días acabaron con el pueblo. Así acabaron con cuatro pueblos kunas y finalmente cado uno se quedó con una mujer kuna. Nota: Esta historia se repite en los recursos NOA003R062I001 and NOA003R114I001., Dösigpien, Colombia, T22S2, Cuento 2, Hechk’um hajap chihöowia wounaan dö nʌm haar doon mawia haigmua meeuk’a mawia jurannaan dʌ̈i jãaubaimajim haajem. K’eeur haadëm hee hi heeum hi haig bëewia hi juag hoochëwia k’ãai t’ãrjũpnaa höpʌ̈ijierram haajem. Ma jãau wënʌrrʌmua jurannaan p’öbör jayap höpʌ̈iwia juran hʌʌinjã hamach pipied harrjim haajem.

: The men who went in search of women

: Monkey titi; The words of the song "I am a monkey titi I hang in the branches of the trees, when I smelled the taste of the ripe banana I came down from the tree and when I was on the ground I became happy and a fox got angry with me but since he is larger than me, I was scared and got angry with the fox. Because of this I could only lick the peel of the ripe banana.", La letra de la canción: "Yo soy una monita titi yo ando en las ramas de los árboles, cuando olí el sabor del guineo maduro me baje del árbol cuando ya estaba en el suelo me alegré y un zorro se enojó conmigo pero como él es mas grande que yo, yo tuve miedo y yo me enojé con el zorro. Por eso yo solamente pude lamer la cascara del guineo maduro. " Nota: Esta canción es de los emberá pero adaptado al lenguale wounaan., Dösigpien, Colombia, T38S1, Música 2, Mʌʌn Bichich hʌʌidamau pasĩgaaita hʌʌrrajem. Pasĩgaaimua chiwaardam hʌ̃ʌ hat’aa heeg bëejim, maimua ya mʌ k’ʌtpabaicheewäi jojomta mʌ na haig sĩejim. Chi jojom mʌ k’ãai nempöm sim haawäi mua hi högk’abaadëjim. K’ĩrãb jojomau mʌ chiwaar k’öbapäaiwäi mʌ meeurrk’abaadëjim, magua chi hëudampäita meuk’ĩrau sẽ chirajim.

: A monster that looked like a cow came out of the water; The happened in the lower San Juan river: when a woman had just got out of the river, a monster looking like a cow came out and got up and stood with its eyes wide open beside the ladder. They shot at it with a rifle but nothing happened, and after hitting it with arrows he began to bleed black blood but he didn't move. Believing that it was dead, they threw it downriver. Note: The depositors thing that the narrator is not Vicente Carpio. Chindío thinks that the voice is of Vicente's son, and the depositors agree that it is a younger voice., Esto sucedió en el Bajo San Juan: cuando una mujer acababa subir del río del agua salió un monstruo parecido a una vaca, se subió y se paró con los ojos bien abiertos junto al pie de la escalera. Le disparaban con la escopeta y nada pasaba, al caerle con lanzas comenzó a chorrear sangre negra pero no se movía. Creyéndolo muerto lo echaron aguas abajo. Nota: Los depositores piensan que este narrador no es Vicente Carpio. Chindío piensa que es la voz del hijo de Vicente, y los depositores estan de acuerdo que es una voz más joven., Dösigpien, Colombia, T31S1, Cuento 8, Döchaar hee badag hʌʌita dö hee jooba sĩewia durrpabaadëm hee p’akjö simta dö heemua höbërchëwia durrpabaadëwia döig bʌ̈k’ʌrr dau p’úhu hoodʌnʌisijim hanʌm. T’ërëu p’uawai merba sĩejim hanʌm; t’utk’ërëu subaadeewaita sĩi bag p’ʌichchi choorbabaadëjim haajem. T’õbaadëm hawia dö badag jẽeut’ẽu pʌ̈ijierram haajem

: The Mother of Water and his wife drinking the Wounaan liquor; Once, The few people who lived in a house began to make liquor and everyone went hunting. Two young men led first, and after arriving home found the "mother of the water dancing with the wife"to the beat of the drum. Recorded 06/22/66 or 06/23/66., Una vez, los pocos que vivían en una casa se pusieron a hacer guarapo y todos se fueron de cacería. Dos jóvenes vinieron adelante, al llegar a la casa encontraron al “madre de agua bailando con la señora” al son del tambor. Los muchachos regresaron inmediatamente a sus padres con la noticia. Los padres se apresuraron en llegar y casi matan a los madre de agua Grabado 06/22/66 o 06/23/66., Dösigpien, Colombia, T21S2, Cuento 2, Dí sim hee hõor k’apan k’aba naajim haajem. K’ãai hãb, nagchö pöm wauwia dök’ẽuwag hamach t’um nemk’oon wëtwia deeu chi hẽwannaan numí na bëewia hũr huraa haawai, pörbichta hich hʌʌi dʌ̈i tamburr gaai jẽmk’ak’a k’ajim haajem. Mag hamach jöoin haar jaaut’urwia, t’um bëewia hamach nag döchëjierram haajem. Chi Pörbich hich hʌʌi dʌ̈i peer t’õopʌ̈iwia dö hee dʌrbagk’ajim haajem.

: Murder of a Woun by a Black person; A man and his wife went hunting upriver, and the husband was killed by a Black person. The Black person, who wanted to have the widow for himself, was killed by her as revenge for the death of her husband. Recorded between 1966 & 1968. Note: This story appears in the resource NOA003R041I001. Narrated by Narrator #2. [Note: It is definitely a different voice than that of Elías Chamarra. The tape box indicates the narrator could be Diomere, Audolino, Agusto, or (Koidam). However, it is not probable that it is the last three people, since the location of recording does not seem to change and since Audolino, Augusto, or (Koidam) almost never visited the house of Elías. ], Un hombre y su mujer se fueron de cacería río arriba, el marido fue asesinado por un moreno. El moreno queriendo tenerla a la viuda para sí, es asesinado por ésta como venganza de su marido. Grabado entre 1966 & 1968. Nota: Esta historia aparece en el recurso NOA003R041I001. Narrado por Narrador No.2. [Nota: Definitivamente es una voz diferente de Elías Chamarra. La caja de la cinta indica que podrían ser Diomere, Audolino, Agusto, o (Koidam). Sin embargo, no es probable que sean las últimas tres personas, ya que la ubicación no parece cambiar y Audolino, Agusto o (Koidam) casi nunca visitaron la casa de Elías.], Dösigpien, Colombia, El río Sigrisúa, Departamento de Chocó, Colombia, Woun hich hʌʌi dʌ̈i marag nemk’oon mawia, chi jaai negörrou t’õopʌ̈ijim haajem. Negörrou chi hʌʌi hich hat’ee ha harrwia jũrr chi hʌʌyau chi negörr t’õopʌ̈ijim haajem, hich jaai t’õotarr jũrr.

: Music with the birimbaa or mouth harp; This is not a story. It is music made with a birimbao or tubsir. Note: The place of the recording is unclear. Raul lices in the area other the river Sigrisua while the family of Carpio lives in the area of the ricer Docampado. Recorded between 07/19/-- and 07/25/--between 1964 & 1966, No se trata de cuento. Es música con el birimbao o tubsir. Nota: La ubicación no es clara. Raúl vive en el área del rio Sigrisúa mientras que la familia Carpio vive en el área del rio Docampadó. Grabado entre 07/19/-- y 07/25/--entre 1964 & 1966., Dösigpien, Colomiba, T33S1, Música 1, Nem hĩgk’aa k’aba sim. Tubsirta sir nʌm.

: My friend; This is advice to a friend: If you are drunk, it is best to go sleep., Es un consejo al compadre: Si está borracho es mejor que se acueste a dormir., Dösigpien, Colombia, TBS2, Música 1, Hich kopadta wawí sim, t’õbaadëm k’ai k’ãaipi jaau sim.

: My husband Anicéforo; From 00:15:45 to 00:16:02 there is the intention of singing but the singer is unable to. From 00:16:02 a woman sings and praises her husband Anicéforo and says that he doesn't like to drink in strangers' houses. Recorded between 1964 & 1968. Sung by Singer #8., Del 00:15:45 hasta el 00:16:02 hay un intención de cantar y no puede. Del 00:16:02 Canta una señora alabando a su marido Anicéforo y dice que no le gusta tomar en casa ajena. Grabado entre 1964 & 1968. Cantado por Cantante No.8., Dösigpien, Colombia, TBS2, Música 9, 00:15:45 haigmua 00:16:02 haar sĩi hau chach hoowia pödbajim. 00:16:02 haigmuata hʌʌirau hich jaai Anicéforo t’umeuk’aar haumamua chik’am di haarjã dömap’a hʌrrʌm jaau sim.

: My husband Betorometa; The singer goes to the Darién, and after returning she goes to study in the town La Lerma. She mentions the name of her husband, but her articulation isn't well understood. Sung by Singer #11. Recorded between 1964 & 1968., La cantante va para el Darién, al regresar va estudiar en el pueblo de La Lerma. Ella menciona el nombre de su marido, pero no se entiende bien su articulación. Cantado por Cantante No.11. Grabado entre 1964 & 1968., Dösigpien, Colombia, TBS2, Música 12, Badagam durr mawia Lerma p’öbör heeta estudiechëju haajem. Hi jaai t’ʌ̃r hichdëu tʌ̃r hausĩeb mamʌ pöd maadëu hajap hũrpʌ̈iba sim.

: A mythological savage being, similar to a cow, who ate people; They say there was a person dedicated to fishing while the others danced. One day while he fished he saw a strange animal, similar to a cow, who came to the riverbank and took off his skull and used it as a bowl to drink water. That night, this strange animal came and killed all of the people. Only one person survived to tell what had happened. Recorded between 06/27/66 and 07/01/66., Dicen que había uno que se dedicaba solamente a pescar mientras los demás danzaban. Un día mientras pescaba vio que un animal raro, parecido a una vaca, llegó a la orilla se sacó el cráneo y lo usó como vasija para tomar agua. Esa noche, vino este animal raro, acabó con toda la gente. Sólo se salvó uno para contar lo que pasó. Grabado entre 06/27/66 y 07/01/66., Dösigpien, Colombia, T31S2, Cuento 3, Hãb, hõor p’ip’an gaai jemk’a nʌmich döhʌa gaaipai sĩerrajim haajem. Mag hi döhʌa jöch chirʌmua hoowai halpadta burrchëwia hich pör hogueunaa hag hee dö dö sĩejim haajem. Magtarr k’eeurag mag halpadëu hõor pöm di p’ẽu t’ʌnarr p’ë huaapʌ̈iwia hãbpaita peerdʌjim haajem, chi hiek jaaujem.

: [Nicio heohu]; Celebratory dance and music. There are various performers, but it is not known who they are., Música y danza festiva. Hay varios participantes pero no se sabe quiénes son., Dösigpien, Colombia, T34S2, Música 1

: The old man who knew how to fight; When one Woun was a baby, his grandmother put a special potion in his belly button so that he would be a grat fighter, and because of this, he was able to kill a giant. Narrated by Narrator #7., El woun que cuando niño su abuela lo ombligó con una poción especial para que fuera un gran luchador, así mató al gigante. Narrado por Narrador No.7., Dösigpien, Colombia, T2S1, Cuento 13, Maach jöoin chi hãdhũanau burʌ̃ʌwe nem wajap’amau p’oowia nem parhobam dʌ̈i jãau sĩi hawia hẽudeecha hichdëu gigante t’õopʌ̈ijim haajem.

: One man who liked to play the zampoña with another man; There was a man who lived alone with his mother; one time he went fishing and came to a house where a man was playing the zampoña. He stayed with the musician and they went hunting, and every time the went, insted of killing hogs, they would kill hummingbirds. After a long time, the young man returned home and dedicated himself to singint the curing ceremony. Later on, he found a woman and with her, died very old., Este era un joven que vivía solo con su madre; una vez se fue de pesca para abajo y llegó a una casa en donde un hombre estaba tocando la zampoña. Se quedó con el tocador de la zampoña e iban de cacería, cada vez que iban, en vez de matar saíno, mataba un chupaflor. Después de mucho tiempo, el joven regresó a su casa y se dedicó a cantar en la ceremonia de la curación. Posteriormente se buscó una mujer y con ella murió viejito., Dösigpien, Colombia, T20S1, Cuento 3, Woun hãb hich hãd dʌ̈ipai sĩejerr badag döhʌan mawia woun tokeejẽe jẽhbʌ simta hũrimajim haajem. Hi haig sĩsiwia, pabʌ̈ hee beer k’ëchaan ha wët nʌmpierr hich mag wounau piesta t’õo haibëejeejim haajem. Mag sĩi hawia chi woun hich diig bëewia, dödöjö p’iegaai sĩejeejim haajem. Hich mag warag hʌʌi hauwia, jöoiraa meejim haajem.

: One who escaped and lived alone in the headwaters of the river; The protagonist lived alone in the headwaters of hte ricer and from there he stalked downriver until he made a deal with a woman and took her without her parents finding out. He fought with 4 demons, 3 tigers, and an enormous lamb in a cave and he returned to his father-in-law with much meat and fish and they lived happily. Note: The end of the story is similar to that of resource NOA003R125I001 narrated by Vicente Carpio. Note: the narrator is José Lincio according to the tape box notes., El protagonista vivía solo en la cabecera del río y desde allá gateaba río abajo hasta que se pusieron de acuerdo con una muchacha y se la llevó sin que los padres de ella se dieran cuenta. Peleó con 4 demonios, 3 tigres una enorme oveja en una caverna y se vino donde el suegro con mucha carne y mucho pescado y vivieron felices. Nota: El final del cuento es parecido al recurso NOA003R125I001 narrado por Vicente Carpio. Nota: El narrador es José Lincio de acuerdo con lo que dice la caja de la cinta., Dösigpien, Colombia, TAS2, Cuento 2, Hãbta hich happai dʌr mawia dök’ẽu maar sĩejeejim haajem; mammua nemk’ãi k’ʌrrk’a sĩi hawia hʌʌi dʌr harrjim haajem. Mam mepeer jayapam dʌ̈i wërbʌwia, k’um t’ãrjũpam k’ʌʌn dʌ̈ijã wërbʌwia jẽb deg oveja pöm sim dʌ̈ijã jãaujim haajem. Maimua bëeu nemek pöm hãwarrjã hagjö nem pöm hich chaijöoin haig haibëewia honee naajim haajem. Chi cuento höju hat’eepaawai nawe jöoi Vicente Carpioou cinta T21S1 gaai cuento #3 hĩgk’tarrjöo haadëp sim.

: One who went in search of other lands and fought with the Kunas; He went in search of other lands and when he arrived to another river, he found some Kunas, fought with them, and killed them. Meanwhile, his elderly mother spent days crying for him. Recorded between 1964 & 1966., Se fue a buscar otras tierras y cuando llegó a otro río se encontró con los kunas, peleó con ellos y los acabó. Mientras tanto su anciana madre pasaba los días llorando por él. Grabado entre 1964 & 1966., Dösigpien, Colombia, TBS1, Cuento 2, Deeum durr jʌraan ha mawia deeum dö gar burrwia, jurannaan hee höbërimawia makʌʌ dʌ̈i jãauwia hich garmua höpʌ̈ijim haajem. Magʌmich hi hãd hi hat’ee bĩe gaai sĩejeejim haajem.

: The origin of squash; A Woun went to the mountains and found a skeleton that made his life impossible, then a hawk took him up into space and threw the skeleton, transforming it into plants of squash when it fell. Told by Narrator#2., Un woun se fue al monte y encontró una calavera que le hizo la vida difícil, luego vino un gavilán la llevó arriba en el espacio y arrojó la calavera convirtiéndose en matas de zapallo al caer. Narrado por Narrador #2., Dösigpien, Colombia, T2S1, Cuento 2, Woun hãb pabʌ̈ hee mawia mach pörpá hoojim haajem. Nemjãu pöm sim bëewia hʌ̃gt’aa harrnaa pʌabpʌ̈ʌiwai burrtarr haig sapaaita sũsũr haadëjim haajem.

: The origin of the earthquake; A long time ago, a pubescent girl was on top of a platform; she remained there for such a long time that she became too fat, and with her weight, the platform fell. In that place, a pond formed, it was so deep that the water looked black. The pubescent girl disappeared underground and became an earthquake. They say that today, whenever the earth moves, it is her who is changing positions, which causes movement in the earth., En la antigüedad, una muchacha púber estaba en una tarima; permaneció tanto tiempo allí que se engordó demasiado que con el peso la tarima se cayó. En el lugar se formó un charco tan profundo que sus aguas se veían negras. La púber desapareció bajo tierra y se convirtió en Temblor. Dicen que ahora en la actualidad cuando la tierra se mueve es ella que al cambiar de posición causa movimiento en la tierra., Dösigpien, Colombia, T7S1, Cuento 3, Jöoin gar kaidis gaai daupeer hũanpawia da hauba hoowerjöo haadeewai, mor pöoma haadëmua kaidisau hãwãtba buadʌbaadeeu burrwia haig dönau pöm k’ĩir p’ʌihsi jöisijim haajem. Mag chi daupeer jẽb heegarta t’eerbabaadëjim haajem. Hĩs hewag, har jẽb duuiwai, maan chi daupeer hömarĩi pʌʌrba sim haigta jãg sĩejem haajem.

: The orphan boy who married a shaman's daughter; They say a man lived in the headwaters of a river and had a young daughter. A young orphan was stalking a woman from his house, and one time his father of the woman found out what the couple was doing, and sent the Mother of Water to kill the young man. The young man fought with the spirits, killed them, and put half of one at the top of the ladder and the other half at the bottom of the ladder. When the old man bumped into the dead spirit, he was so frightened that he got ill and took on a fever caused by the fright, and so he died. Recorded between 1964 & 1966., Dicen que un hombre vivía en la cabecera del río y tenía una hija joven. Un joven huérfano la gateaba desde su casa, una vez el padre de la muchacha se dio cuenta de lo que los jóvenes hacían, entonces el padre le envió madre agua para matar al joven. El joven peleó con los espíritus, los mató y puso uno en la mitad de la escalera y el otro al pie de la escalera. Cuando el viejo bajó tropezó con el espíritu muerto, se asustó tanto que se enfermó ocasionándole una fiebre alta que como consecuencia del susto, el viejo murió. Grabado entre 1964 & 1966., Dösigpien, Colombia, TBS1, Cuento 6 1/2, Hãb jöoin dök’ẽu sĩejeejim haajem, má k’a waisĩejim haajem. Mag k’a haar wouchou jʌrk’aan masĩewie chi haayau k’aug hat’aa pörbichiu jẽerwia pörbich dʌ̈i jãaujeejim haajem. Magbaa wouchou chi pörbich t’õonaa wawí wai sĩi hawia hãb döig jãdacha hausĩuwia, hãb döig bʌ̈k’ʌrr hausĩujim haajem. Magbaa hag hʌ̃r dʌnʌʌuwia jãp’ierrtarrau k’ʌʌubaadëmua jöoi meejim haajem.

: The orphans who fought with the Kuna indians; There were two orphans, and when they were adults, they went in search of wild hök’ak’ärmie beasts and exterminated them. In one of those searches, they found a Kuna community and after an arduous fight, the older brother lost his life. The survivor took the news home to his town, who responded by exterminating the kuna poopulation., Eran dos huérfanos, cuando eran adultos anduvieron buscando manadas de fieras hök’ak’ärmie y las acababan. En esas andanzas se encontraron con un pueblo kuna y después de una ardua lucha el hermano mayor perdió la vida. El sobreviviente llevó la noticia a su pueblo el cual respondió acabando con toda la población kuna., Dösigpien, Colombia, T7S2, Cuento 4, Wouchnaan jöoinpagk’awia, hök’äk’ärmie dí hoowia t’um k’ëchpʌ̈ijierram haajem. Jurannaan dʌ̈ijã t’ẽuwia, k’uk’a nʌʌ hawia chi naam t’õopʌ̈ijierram haajem. Magbaa hamach jöoin haar jaaubat’uurwai, wëtwia k’uk’a nʌʌ hawia, maach jöoinau jurannaan t’um k’ëchpʌ̈ijierram haajem.

: The orphan who fought against pörbich (the "mother of water"); An orphan who went in search of a young woma, but a bënk’uun sent a "Pörbich" so that he could kill him. In any casen, he did not succeed, and on the other hand, the Pörbich was killed by the young man. Recorded 02/01/--between 1964 & 1966. Note: This story appears in recording NOA003R061I001., Un huérfano fue en busca de una joven pero un bënk’uun mandó a un Pörbich para que lo matara. Sin embargo, no logró su propósito, al contrario, el Pörbich fue muerto por el joven. Grabado 02/01/--entre 1964 & 1966. Nota: Esta historia aparece en el recurso NOA003R061I001., Dösigpien, Colombia, T5S2P2, Cuento 5, Wouchdam hʌʌi jʌraanha mawia bënk’ʌʌnau pörbichig hi t’õopijim haajem. Pari mag sim pöd chi wouchdam t’õo hauba hichdëuta k’ëchpäaijeejim haajem.

: The orphan who fought with the demon; An orphan grew up alone with his mother upriver. One day he went to the mountain and fought with the demon, then a friend of the orphan came and killed the demon. Recorded 02/01/--between 1964 & 1966. Note: This story is repeated in resource NOA003R247I001., Un huérfano creció solo con su madre río arriba. Un día fue al monte y luchó con el demonio, luego vino el amigo del huérfano y mató al demonio. Grabado 02/01/--entre 1964 & 1966. Nota: este cuento se repite en el recurso NOA003R247I001., Dösigpien, Colombia, T5S2P2, Cuento 3, Wouch dök’ẽumaar hich happai bãauwia mepeer dʌ̈i jãaujim haajem. Maig dewam hi k’apeer bëewia magua t’õopʌijim haajem, chi mepeer.

: The orphan who fought with the shaman; They say that there was an ancestor who was an older man. He was a shaman. They say he told his wife to make strong liquor for him., Se dice que hubo un antepasado que era un viejo mayor. Ese viejo era un brujo. Dicen que le dijo a la mujer que hiciera guarapo fuerte., Dösigpien, Colombia, T38S2, Cuento 3, Maach jöoin hajim haajem, ma chi jöoi hajim haajem. Mag jöoi bënk’ʌʌn hajim haajem, jöoi bënk’ʌʌn hajim haajem. Magua hich hʌʌyag magjim haajem, hũana hajim haajem, mʌ hit’ee nag waubá hajim haajem, hʌ̃ʌjʌ̃ʌ nag waupibaad.

: The orphan who got a friend and they went to pick pifá; One day a young fisherman, orphan without mother or father, found a young man about his own age at the riverbank; this man brought him with him and they became friends. A little afterwards, this friend invited him to go to his house and pick pifá; but when they arrived, his friend began to fight with the Kunas who had killed his parents., Un día un joven pescador, huérfano de padre y madre encontró un joven más o menos de su edad en la orilla; éste lo trajo y se hicieron amigos. Un tiempo más tarde su amigo lo invitó para ir a su casa con el objetivo de coger pifá; pero cuando llegaron al lugar su amigo se puso a pelear con los kunas que habían acabado con sus padres., Dösigpien, Colombia, T31S1, Cuento 3, K’ãai hãb wouchdam dënnaanjã chuk’u k’itʌm döhʌa jörrawia woundam döhi gaau hoowia, haibëewia hag dʌ̈i k’apeerk’ajim haajem. Chi k’aperau hich di haar hʌ̈rr baimierrau habaawai hi dʌ̈i mawia haar pabaimaawai jurannan dʌ̈ita wërbʌbaadëjim haajem.

: The orphan who went with his wife and her brother upriver in search of life; A man went hunting with his wife. On the way up the mountain, they killed some monkeys that were messing around on the riverbend when suddenly a halpad appeared in order to eat them. During that hunt they also battled the Kunas. Recorded 02/20/--between 1966 & 1964. Narrated by Narrator #6., Se cuenta que un hombre se fue de cacería con su mujer. De subida mataron algunos monos que rameaban en la orilla cuando derrepente se presentó halpad para comerse a ellos. Durante esa cacería también tuvieron un combate con los kunas. Grabado 02/20/--entre 1966 & 1964. Narrado por narrador No. 6., Dösigpien, Colombia, T6S1, Cuento 8, Maach jöoin marag wetjierram haajem, hich hʌʌi dʌ̈i. Mag marag mamua poor k’ëchjierram haajem. Magnʌmta halpad ham haig bëejim haajem, ham k’öpäain. Mag wënʌrrʌmua jurannaan dʌ̈ijã k’uk’ajierram haajem.

: Our ancestor's trip from Jöoin P’öbör (Noanamá) to Bogotá; What is today Noanamá has a history. Some fo the men left for Bogotá in search of protection from the abuses suffered from the Spaniards who weren't satisfied with invading their towns, in fact they wanted to put them into slavery in a rule under genocide., Tiene origen de lo que ahora es Noanamá. Algunos de los hombres salieron para Bogotá en busca de protección de los abusos ocasionado por los españoles que no se contentaron con invadir su pueblo sino que los esclavizó bajo un régimen de genocidio., Dösigpien, Colombia, T31S1, Cuento 11, Ma, jöoin p’öbör hajim haajem, hĩs Nonamá. Negöon barchëwia hamach p’öbör jʌ̃at’ʌg hauwia hamach dʌ̈i parhoobanaa hamach k’ëchjã k’ëchbaadeewaita jöoin Bogotaag wëtjim haajem gobiernoog hamach k’aigpërm k’ĩir jawaan.

: The people of the spirit of the tar; A woman stayed alone at home with her child while her husband went drinking, and meanwhile a man came, and whenever he drank something, it drooled over his throat. He killed her and took her; her son followed to the place where the man lived and the elders went and killed them. The name of the being which took the woman is difficult to translate, although they are spirits, in reality they were people like us, with the difference being that they lived in giant trunks of trees., Una mujer se quedó sola con su hijo en la casa mientras su marido andaba bebiendo, en eso llegó un hombre que cuando tomaba algo le chorreaba por la garganta. Este la mató y se la llevó; el hijo lo siguió hasta el lugar donde vivía el hombre y los viejos fueron y los acabaron. El nombre de los seres que se llevaron a la mujer es difícil de traducir, aunque se dice espíritus, en realidad eran personas como nosotros con la diferencia de que vivían en enormes troncos de árboles., Dösigpien, Colombia, T31S2, Cuento 1, Chi jaai dö nʌrrʌmich hʌʌi hich chaain dʌ̈ipai t’ʌbawia woun dö doowai hökot hee chöo haadëp sĩerr hi haig bëewia t’õo harrjim haajem. Magbaa chi chaairau hẽudee hoo harrwia ham nʌm k‘augt’urwia jöoinau mak’ʌʌn k’abjʌ̈rmia k’ëchpʌ̈it’urjim haajem.

: The person from the headwaters; Meaning of the song: "I am from the headwaters." Recorded between 03/25/-- and 04/02/--between 1964 & 1966, Significado de la canción: "Soy del punto de la Cabecera." Grabado entre 03/25/-- y 04/02/--entre 1964 & 1966., Dösigpien, Colombia, T37S1, Música 3, Punta Cawiser piechaaaidam

: Photographs; Elizabeth Kennedy and some Wounaan with a canoe., Elizabeth Kennedy y unos Wounaan con una piragua.

: The place where the Wounaan were saved in the time of the great flood; When God was on earth, he bound the childrens' eyes and they went in direction to San Juan, tied up in single file on the road The Littlefoot. Because one boy got distracted on the road, he broke the line, so those who remained tied went to heaven, and the rest who remained are our ancestors, and we are the descendents. According to the storyteller, God lived in Durr Hakdurr. Note: The index on the box says that the story continues, but doesn't say where, or maybe it says that that story is the continuation of the story from the previous day., Cuando Dios estaba en la tierra vendó los ojos a los niños y se fueron en dirección al San Juan, amarrados en fila hacia el camino de El Piecito. Por distracción de un niño en el camino se rompió la fila, los que siguieron amarrados se fueron para el cielo y los otros se quedaron de cuya descendencia somos nosotros. Según el cuentista Dios vivía en Durr Hakdurr. Nota: El índice sobre la caja de cinta dice que la historia continua pero no dice dónde o tal vez dice que esa historia es la continuación de la historia de ayer., Dösigpien, Colombia, T32S2, Cuento 3, Hẽwandam mʌg jẽb gaai sĩewai chaain dau p’ãar- jʌ̃gk’anaa Döcharag waaidʌtk’ajim haajem Piecit k’ʌd hee. K’ʌd hee jemk’ut hoobarm gaaimua chi jʌ̃gag t’ʌadʌbaadeewai pöd Hẽwandam dʌ̈i wëtbajim haajem. Mag t’ʌbagk’atarr k’ʌʌn chaain haajem maach hĩsim k’ʌʌn. Durr Hakdurrta Hẽwandam sĩejeejim haajem

: The plantain planter; There was a man who worked a lot planting plantains, and he lived with his elderly mother. Under the house where they lived, there were others living who were dedicated to planting corn. Once these people came to kelp them clear the mountain. In one of these labors, they gave them a woman who he took to his mother, because of them they learned to plant corn. Recorded between 05/26/66 and 05/28/66., Este era un hombre que trabajaba mucho sembrando plátanos, vivía con su anciana madre. Abajo de la casa de ellos vivían otros que solamente se dedicaban a sembrar maíz. Una vez esta gente vinieron a ayudarle a socolar el monte. En una de tantas bebatas le entregaron una mujer a la cual llevó donde su mamá; por él los demás también aprendieron a sembrar plátano. Grabado entre 05/26/66 y 05/28/66., Dösigpien, Colombia, T20S1, Cuento 4, Woun hãb hich hãd hũanaa k’itʌm dʌ̈i sĩejerr t’ach jĩirneema sĩerrajim haajem. Ham badag narr k’ʌʌn pëdauta jĩirjeejim haajem. Mamaam k’ʌʌnau hi juag hooi jẽraan bëejierram haajem. Dö nʌm hee hichig hʌʌi deebaawai, hich hãd haar chi hʌʌir harrjim Haajem. Mag, ham badag wounaan naajerr k’ʌʌn hi gaaimuata t’ach jĩir k’augjierram haajem.

: The police captures Genaro; Genaro was fleeing after committing a crime and the police captured him. Narrated by Narrator #4., Genaro andaba huyendo después de cometer un crimen y la policía lo capturó. Narrado por Narrador #4., Dösigpien, Colombia, T2S1, Cuento 5, Genaroou hõor t’õowia, dʌr k’itʌʌ hawia jũrr policienaanau hi pʌr haujim.

: The rain of Sigrisua (without speech); The sound of the rain falling. Recorded 01/30/--between 1964 & 1966., El sonido de la lluvia cayendo. Grabado 01/30/--entre 1964 & 1966., Dösigpien, Colombia, T5S2P1, Introducción

: Reading of Index; Not a story. Reading of the index, where the speaker talks about each of the stories. Note: It is difficult to identify the narrators of this tape (originally T2S1&T2S2; resource IDs NOA003R009I001-NOA003R032I001). The box of the tape indicates that Elías Chamarra is the only narrator, however after hearing the recordings there is a change in voice between resources. In fact, in story #12 (NOA003R020I001), Perry Kennedy announces that Audolino is the narrator. The depositors have done their best to indicate where there is a change of narrator, which will be indicated by tags such as Narrator #1; Narrator #2. It is possible that Audolino, Koidam, and Agusto are the narrators of stories 2-7 (NOA003R010I001-NOA003R015I001), as it is indicated in the box of the tape. Recorded 03/24/-- between 1964 & 1966., No es cuento. Lectura de índice, donde el narrador menciona cada uno de los cuentos. [Nota: Es difícil identificar a los narradores en esta cinta (originalmente T2S1&T2S2; recursos Nos. NOA003R009I001-NOA003R032I001). La caja de la cinta indica que Elías Chamarra es el único narrador, pero al escuchar la cinta hay un cambio de voz de un cuento a otro. En realidad, en la historia # 12 (NOA003R020I001), Perry Kennedy anuncia que Audolino es el narrador, que se indica por nombres, por ejemplo, Narrador #1; Narrador #2. Los depositores de la colección han hecho lo mejor que pueden para indicar donde cambia el narrador. Es posible que Audolino, Koidam, and Agusto sean los narradores de las historias 2 a 7 (NOA003R010I001-NOA003R015I001), como se indica en la caja de la cinta. Grabado 03/24/-- entre 1964 & 1966., Dösigpien, T2S1, Cuento 1, Índice lee nʌmpayiu.

: Riddles; Recorded 04/23/--between 1966 & 1968. Note: Begins talking in Spanish at 1’09’10, but the riddle begins at 01’09’25. [Note: The box says that the narrator is Koidam, but the voice indicates that there is no change in narrator fro the previous recordings.], Grabado 04/23/--entre 1966 & 1968. Nota: Empieza hablando en español en minuto 01’09’10, pero la adivinanza empieza en 01’09’25. [Nota: La caja de la cinta dice que el narrador es Koidam, pero la voz no parece que cambia], Dösigpien, Colombia, T2S2, Cuento 6

: The salty young man; The young man who married a Waspien (angel of the devil) woman because he was hated by the young Woun Huuin women. Recorded 01/07/--between 1964 & 1966. Narrated by Narrator #3. (Probably the same as Narrator #2.), El joven que se casó con una muchacha waspien (angel del diablo) porque era aborrecido por las jóvenes woun huuin. Grabado 01/07/--entre 1964 & 1966. Narrado por Narrador No.3. (Probablemente el mismo que Narrador No.2.), Dösigpien, Colombia, T3S1, Cuento 6, Hẽwan hich k’oichagau daupeenau hi waik’ãimap’a haajeejim haajem. Magbaa warag mawia jũrr waspien hʌʌi dʌ̈ita pawia haar hichmag sĩsijim haajem.

: A San Juan song; It is a song aluding to the Chamarra. There are few people now because they are dying and there are times when this causes sadness. Recorded between 1964 & 1968., Es un canto alusivo a los Chamarra. Ya son poquitos porque se van muriendo y hay momentos que esto le causa tristeza. Grabado entre 1964 & 1968., Dösigpien, Colombia, TBS2, Música 6, Hamach k’odnaanpai t’umeuk’aar hau sim, ham Chamarrnaan hö maawai k’apan k’aba paauk’amam haajem, mag gaaimua hi hök’ĩirjũ chiraajem haajem.

: A shad fish who had a Woun Huui as a wife; There was a young woman who, every time she would bathe, she would rub water with her hands, and then the shad fish would come and brush past her geintal organs back and forth, making love. The elderly people killed the fish and when they were cooking it, the noise it made was k’imabaka k’imabaka k’imabaka, and when she heard the noise she realized it was her husband that they had killed., Esta era una joven que cada vez que se iba bañar se ponía roncar el agua con las manos, entonces venía el sábalo y se pasaba rosando sus partes genitales de adelanta hacia atrás haciéndole el amor. Los viejos mataron el sábalo y cuando lo estaban cocinando al llegar al grado de evolución el ruido que emitía era k’imabaka k’imabaka k’imabaka; como ella llegó y escuchó el ruido se dio cuenta que habían matado a su marido., Dösigpien, Colombia, T22S1, Cuento 3, Daupeerta domeerpierr jua siirjeejim hajem, magabaawai baaurau bëewia hi dagjã hee peerbajop, peerbajop, peerbajop haajeejim haajem. Maimua t’õopʌ̈iwia joobaadeewaita k’ima baka k’imabaka, k’imabaka, k’imabaka t’ʌnʌm chi hʌʌirau barchëwia hũr hat’aawai warre k’aug hat’aajim hanaabá, hi jaai t’õobapʌ̈im.

: A shaman dies with his own Mother of Water; There was a shaman who killed everyone who lived in a large house, and only a mother was saved along with her child who was well cured at the bellybutton. This child killed the Mother of Water who envied the shaman and put him at the edge of the ladder; at night the shaman woke up to go to the river and stepped on the Mother of Water adn was frightened and died of a high fever. Recorded between 1964 & 1965., Había un brujo que acabó con todos los que vivían en una casa grande y solo se salvó una madre con su niño que estaba bien ombligado. Este niño mató al madre de agua que enviaba en brujo y lo puso atravesado al pie de la escalera; de noche el brujo se levantó para bajar al río y pisó el madre de agua se asustó y murió ardiendo de fiebre. Grabado entre 1964 & 1965., Dösigpien, Colombia, T34S1, Cuento 3, Jöoi bënk’ʌʌn sĩerrau hõor di hãb hʌʌrppʌ̈iwia chaai hãbpai wajap p’oo sĩerr peerdʌtarrau hichdëu k’ʌg sĩerr pörbichpai t’õopʌ̈iwia döig bʌ̈k’ʌrr hausĩuwia hag gaai pʌpt’ʌgaau jãp’ierrwia k’ʌʌubaadëmua meejim haajem.

: Since that's where I'm from, I'm going to Darién; Note: Th depositors are unsure if the singer really is Badilio. The box indicates that some of the singers are daughters of José Lincio. Recorded 01/30/--between 1964 & 1966., Nota: Los depositores no están seguros que Badilio sea la verdadera cantante. La caja de la cinta sugiere que algunas de las cantantes son las hijas de José Lincio. Grabado 01/30/--entre 1964 & 1966., Dösigpien, Colombia, T5S2P1, Música 1

: Smallpox exterminated our elders; These ancestors lived in the headwaters of the river for a long time, but one day the smallpox came and exterminated all of the elders. Only two young boys were left. Note: Perry announces the narrator. Recorded between 07/10/-- and 07/13/--between 1964 & 1966., Estos antepasados vivían en la cabecera del río. Vivían por mucho tiempo allá pero un día vino la viruela y se acabaron todos los viejos. Entonces solo quedaron dos muchachitos varones. Nota: Perry Kennedy anuncia al narrador. Grabado entre 07/10/-- y 07/13/--entre 1964 & 1966., Dösigpien, Colombia, T39S1, Cuento 3, Ma maach jöoin hajim haajem, jöo maach jöoin dok’ẽu, dök’ẽupien hajim haajem. Eramo jãg mʌg k’ẽu jãg hichhappäi sĩejẽ. Bueno mam nʌʌ hawia mak’ʌʌn waa bëndap bëewia maach jöoin höp’öbaadëjim hanaabma mag maach jöoin höhp’öbaad bëndapʌu. Magbaa chaain dairdam dau numpäpäi hemk’ooin chaain dam t’ʌbajierram haajem.

: Some characters with blades on their forearm; This story happened this way: A man took a woman who was not human, though she appeared to be a very beautiful woman. When they were together, they went together to pick the "jagua" fruit. When they were picking it, all of the woman's hair fell off. Recorded between 04/02/-- y 04/07/--entre 1964 & 1966., Este cuento sucedió así: El joven cogió a esta mujer que no era humana, pero a simple vista parecía una mujer muy hermosa. Ya cuando estaban juntos un día fueron a tumbar jagua. Cuando estaban allá tumbando la jagua a la mujer se le cayó todo el cabello. Grabado entre 04/02/-- y 04/07/--entre 1964 & 1966., Dösigpien, Colombia, T37S1, Cuento 4, Mʌg nemhĩgk’aa mʌgta sim. Mʌg wounau hʌʌi hautarr woun hʌʌi k’abamata haujim haajem, sĩi par daua hoowäin chadacha hʌʌi mor wajaug k’a hõrr sĩejim haajem. Ya mag hʌʌi dʌ̈i sĩsĩewäi k’ãai hãb k’ipaar bayaan majim haajem hich hʌʌi dʌ̈i. Mag bayaan mawia chi hʌʌi p’õbʌ̈ k’ĩrãb k’ʌibaadëjim haajem.

: The song of Berta; Paraphrase of the song: "I am sleeping with my brother-in-law, listen to my song, Liza, me, and Ferry are singing now, and I, Chamarrito, am drinking, and look, you, Chamarra, are drunk in my land, I sing this many times"., Letra de la canción: "Estoy durmiendo con mi cuñado, escuche mi canción Liza yo y Ferry estamos cantando ahora si yo Chamarrito estoy tomando mira tu, Chamarra esta borracho en mi tierra yo canto asi muchas veces.", Dösigpien, Colombia, T38S1, Música 3, Wachdam dʌ̈ita k’ãi sim maar Ferry dʌ̈imua marau haunʌm.

: The song of Chamarra; The lyrics to the song: "Listen, sister, now we are going to drink, this is how we sing in the San Juan River, listen sister sing the way I am singing, this is how the people of the San Juan River sing during the time of Easter.", La letra del canto: "Oiga comadrita ahora vamos a tomar, asi cantamos nosotros los de río San Juan mira comadrita canta asi como yo estoy cantando, nosotros los de río san Juan asi cantamos cuando es tiempo de la semana santa.", Dösigpien, Colombia, T38S1, Música 4, Rinanaa riina rinanariinanaa pʌdë k’õmadëdamara hĩsĩta pʌchi dʌ̈ita rararaa, nararaa maachi döjuwara rararaa mʌʌta mara döchara durramk’ʌʌnara magata meuk’ara haaujemara, nanananaa, rirararariraaraa pʌdë k’õmadëdamaaraa, pʌdë mʌ dënjö hawia raraa pʌdë mag haupetayiimararaa mata mara döchara durr nemk’ok’oojaraa magata mara döwënʌrrajemararaa. Mʌta maguata nananaa k’odamjã chuku pamam hĩsita k’omadë maachita dʌ̈i döjuwa riiranananaa, rinananaa rinananaa. Pʌdë hep’emk’öidamjö hawiya hĩsĩta k’ĩir k’augba haadëm mananananaa rinanananaa rinanananaa. Hichãba chamarradama cha delgadito k’itʌm hãda gayamugua nananaa chamarrito damara pʌdë hermana maachin hi dʌ̈ita döjuwa, döjuwararaa rinana riinanaa rinananariinaa pʌdë hũrbari Ferry mʌ meuk’aradama hisin Chad purua warpta harta harrjum waraa, rinanarinananaa ya Ferry mʌ meuk’aar höbaadëma.

: The song of Ertilia (wife of Alirio); It begins with the singing of a song with two interruptions acompanied by laughter until it begins seriously. It refers to a woman whose husband is Alirio and her father-in-law is called Nicio and she continues making elogy to the other relatives. Recorded between 1964 & 1968. Sung by Singer #4., Comienza entonando una canción con dos interrupciones acompañnadas de risitas hasta que continúa en serio. Se refiere a una señora de quien el marido es Aliro y su suegro se llama Nicio y sigue elogiando a los demás de la familia. Grabado entre 1964 & 1968. Cantado por la Cantante No. 4., Dösigpien, Colombia, TBS2, Música 4, Biek numí hauju hẽk’ajim hiuk’ak’a k’amua; t’ãrjũpam gaaita hich jaai Aliro t’u meuk’aarbaadëm, hich chaijöo Nicio maimua hatagam k’ʌʌn.

: The song of the sisters-in-law; This song is saying that she is drinking in the house of her brother-in-law Bartolito. Since she is drinking, she is losing awareness. A woman starts to sing this song, but then a man begins to sing. He says he is drinking in the house of his brothers-in-law and since he is drinking, he is losing his awareness., Esta canción esta diciendo que ella esta tomando donde en la casa de su cuñado Bartolito. Como esta tomando, esta perdiendo su conocimiento. Esta canción la empieza a cantar una mujer pero después un hombre. Dice que esta tomando en la casa de sus cuñados y como está tomando ya se le esta yendo su conocimiento., Dösigpien, Colombia, T38S1, Música 1, Mʌg meuk’aarau jaauwäi mag hʌʌi hich wachdam Bartolito di haigta dö sim haajem. Mag dö sim haawäi ya hi k’ĩir k’augba pabaadëm haajem, mʌg meuk’aar chi nacha hautarr hʌʌirauta haujim, mamʌ hĩs hemk’ooyauta hau sim sĩi hũrmk’ĩir haawäi. Hi hiek hich wachnaan di haigta dösimua ya hi k’ĩir k’augbapabaadëm haajem.

: The song of Tiocilirio; I come from Tiocilirio to drink, I am married but I am here single because my husband wants two women, the name of his lover is Diana. Recorded between 1964 & 1968. Sung by Singer #7., Vengo desde Tiocilirio a tomar, soy casada pero estoy como soltera porque mi marido quiere dos mujeres, el nombre de su amante es Diana. Grabado entre 1964 & 1968. Cantado por Cantante No.7., Dösigpien, Colombia, TBS2, Música 7, Tiociliriomua Punta gaai doon bëejim. Jaai wai hʌmta daupeerk’a hʌm mʌ jayau hʌʌi numiita hig sĩewai, hi hʌʌi t’ʌ̃r Diano haajem.

: The son of a "bënk’uun" (shaman) who wanted to get a wife; A young man, son of a "bënk’uun" (shaman), goes upriver and falls in love with a "halpad" (demon) thinking that it is a Woun Huui. After the surprise, he goes upriver, but this time further than he is used to, until he finds a young Woun Huui and takes her as a wife. Recorded 01/07/--between 1964 & 1966. Narrated by Narrator #2. Narrador 2. Note: Surely the voice changes, and it is probably that of Emérito Chamarra, according to what is indicated on the tape box. Note: The same story is repeated in resource NOA003R028I001., Un joven, hijo de un bënk’uun (brujo/curandero) se va río arriba, se enamoró de una halpad (demonio) creyendo que era una woun huui. Después del gran susto, se va río arriba, pero esta vez fue más arriba de lo acostumbrado hasta que consigue una joven woun huui y la toma por mujer. Grabado 01/07/--entre 1964 & 1966. Narrado por Narrador No.2. Nota: De seguro la voz cambia. Probablemente es la de Emérito Chamarra según lo indica la caja de la cinta. Nota: La misma historia se repite en recurso NOA003R028I001., Dösigpien, Colombia, T3S1, Cuento 4, Hẽwan hʌʌin haum k’õchaaga sĩerrarr marag mawia halpad hʌʌita daupeerpii hawia hag dʌ̈i k’ãiwia hajajap jãp’ierrjim haajem. Hagk’urta hag marag mawia jũrr woun hʌʌi chaar hoowia hag dʌ̈i pajim haajem.

: The spirit of the deceased returns; They say there was an old man who had many patients. One time, he had a young female patient who died. In the afternoon, he watched the sun set. Suddenly he said, "look everyone, there comes the soul of the person who died, it is coming down." Recorded 07/13/--between 1964 & 1966., Dicen que había un viejo que tenía muchos pacientes. Una vez tuvo una joven paciente mujer, ella se murió. Por el atardecer, cuando se estaba poniendo el sol, el viejo lo estaba viendo. De repente dijo: "Miren muchachos, allí viene el alma de la que se murió, viene bajando". Grabado 07/13/--entre 1964 & 1966., Dösigpien, Colombia, T39S1, Cuento 4, Mag jöoi hajim haajem má. Jöoi hajim haajem, chaigpaan k’apaana waichirajim haajem. Magu mag waichirʌʌ hawia mag daupeer meebaadëjim hi hʌ̃ʌjʌ̃ʌ daupeer hajim haajem. Magu ya k’eeuraa hedau buurrmaawäi hich jöoirauchata hoo hat’ajim hanaabma. Warrpeman magjim haajem: — Ay chaaina meetarr hak’aar dubbaichemgui hajim hanʌm.

: The spirit of the man who played the birimbao under his girlfriend; A man who was staliking a girl who lived just down away from his house had to cross a river to see her, and in one of those trips was devoured by a wild fish. She was waiting for him but only his spirit came to her under her room, and while playing the birimbao, told her the tradegy that had occured. When the father of the man came to the girl's house, she told him the song the birimbao was telling and that was how they found out what had happened. Note: This story is repeated in resource NOA003R184I001., Un joven que gateaba a una muchacha que vivía abajo de su casa tenía que cruzar un río y en una de esas fue devorado por un pez fiera. Ella lo esperaba y solamente su espíritu llegó debajo de su habitación y tocando el birimbao le contó su tragedia. Al llegar el papá del joven a la casa de la joven ella contó la canción del birimbao y fue así como se dieron cuenta de lo ocurrido. Nota: Esta historia se repite en el recurso NOA003R184I001., Dösigpien, Colombia, T31S1, Cuento 5, Hẽwan hich di badag nemk’ãi simua dösĩgdam dʌrba sim haig k’ichdömadau k’öpʌ̈iwia sĩi chi hak’araupai hʌʌi heegar mawia tubsir sirmamuata mag hich k’aigba habarm hʌʌirag jaaujim haajem. Mag nʌm hee chi hemk’ooi hayau hich chaai jʌraan bëewia jaaubaawaita k’augjierram haajem, mag dau hap’ʌʌ habarm.

: The spirit of the man who played the birimbau under his girlfriend; A young man who was courting a woman who lived down away from her house had to cross a river to see her, and in one of these visits was devoured by a wild fish. She had been waiting for him and only his spirit came below her room to play the birimbau and tell her the tragedy. When the father of the deceased man came to her house she told the story of the birimbau and they found out what happened. Recorded between 1964 & 1966. Note: This story is repeated in resource NOA003R147I001., Un joven que gateaba a una muchacha que vivía abajo de su casa tenía que cruzar un río y en una de esas fue devorado por un pez fiera. Ella lo esperaba y solamente su espíritu debajo de su habitación y tocando el birimbao le contó su tragedia. Al llegar el papá del joven a la casa de la joven ella contó la canción del birimbao se dieron cuenta de lo ocurrido. Grabado entre 1964 & 1966. Nota: Esta historia se repite en el recurso NOA003R147I001., Dösigpien, Colombia, T34S1, Cuento 4, Hẽwan hich di badag nemk’ãi simua dösĩgdam dʌrba sim haig k’ichdömadau k’öbapʌ̈ʌiwai sĩi chi hak’araupai hʌʌi heegar mawia tubsir sirmamuata mag hich k’aigba habarm hʌʌirag jaaujim haajem. Mag nʌm hee chi hemk’ooi hayau hich chaai jʌraan bëewia chi hʌʌirau jaaubaawaita k’augjierram haajem, mag dau hap’ʌʌ habarm.

: The story of Half Bald; Half Bald is tired of being at home. He goes to Pedro Zapatero to pick up a debt that he was owed. He returns home with the money he was paid. Recorded 06/27/--between 1964 & 1966. Note: Perry identifies the speaker as Raúl Chamarra., Medio Pelón cansado de estar en casa se fue donde Pedro Zapatero a cobrar una deuda que éste le debía. Regresó a casa con el dinero que le pagaron. Grabado 06/27/--entre 1964 & 1966. Nota: Es Perry quien identifica al narrador como Raúl Chamarra., Dösigpien, Colombia, T4S1, Cuento 6, Meño Pelón hich di haig sîi hawia hich debpaar jëwaan majim haajem Pedro Zapatero haar. Mag k’itʌʌ hawia hʌ̈u hich debpaardam t’um jëeu haibëejim haajem.

: The story of Half Bald; A Black woman has an only child and they had many chicken. The mother ordered her son to kill all of the chicken to eat and only Pelon was left. Recorded 2/20/--between 1964 & 1966. Narrated by: Narrator #3 Note: This story is repeated in resources NOA003R012I001; NOA003R037I001; NOA003R054I001; and NOA003R185I001., Una morena tenía un hijo único y tenían mucha cría de pollos. La madre ordenó a su hijo que matara todas las gallinas para comer y solo quedó un Pelón. Grabado 2/20/--entre 1964 & 1966. Narrado por: Narrador No.3. Nota: Este cuento se repite en los recursos NOA003R012I001; NOA003R037I001; NOA003R054I001; y NOA003R185I001., Dösigpien, Colombia, T6S1, Cuento 5, Negöo hʌʌi chaaidam hãppai wai sĩejim haajem. Maimua hãt’ãanta nem k’apan hĩiujeejim haajem; mag t’ʌnarrta hamachdëu t’um k’ödubpʌ̈iwia Medio Pelón happaita t’ʌbajim haajem.

: The story of Half Bald; Meño, or Half Bald, goes to the fox to pick up a debt that was owed to his master, and returns home with the money he is paid. Recorded 01/07/--between 1964 & 1966. Note: The same story is repeated in NOA003R012I001; NOA003R054I001; NOA003R084I001; and NOA003R185I001., Meño o Medio Pelón va donde la zorra a cobrar la deuda de su amo y regresa a casa con el dinero que le pagaron. Grabado 01/07/--entre 1964 & 1966. Nota: La misma historia se repite en los recursos NOA003R012I001; NOA003R054I001; NOA003R084I001; y NOA003R185I001., Dösigpien, Colombia, T3S1, Cuento 5, Meño Pelón hich papnaan debpaar chuch haar jëeu k’itʌʌ hawia hʌu hag dʌ̈i deeu hewag bëejim haajem.

: The story of Half Bald / Half Chick; Half Bald (the name of a chicken) went to the agouti to pick up money he was owed and returned to the house of his master with the money. Told by Narrator #3. Note: The same story is told in reources NOA003R012I001; NOA003R037I001; NOA003R038I001; NOA003R084I001; and NOA003R185I001., Medio Pelón (nombre de un pollo) fue donde el ñeque a cobrar un dinero que le debían y regresa a la casa de su amo con el dinero. Narrado por NArrador #3. Nota: La misma historia se cuenta en recursos NOA003R012I001; NOA003R037I001; NOA003R038I001; NOA003R084I001; y NOA003R185I001., Dösigpien, Colombia, T2S1, Cuento 4, Meño Pelon hich debpaar hëchk’um haar jëwaan mawia hich pab haig beejim, chi patk’on dʌ̈i.

: The story of Jẽrpöd; Jerpöd kidnaps Wounaan children and takes them to his house. The Wounaan go to where the Jerpöd lives and fight with him for a long time until they kill him. On the way home they encounter other demons that killed the wounaan. Only one Wounaan made it home. Recorded on 04/18--between 1964 & 1966. Note: The same story is repeated in resources NOA003R048I001; NOA003R157I001; and NOA003R172I001. [Note: The tape box indicates the narrator is Audolino, but the voice does not seem to change from the previous recording.], Jerpöd secuestra a niños wounaan y se los lleva a su casa. Los wounaan van donde vive el Jerpöd y luchan con él por mucho tiempo hasta que lo mataron. De regreso a casa se encuentran con otros demonios que mataban a los wounaan. Solo uno llegó a la casa. Grabado el 04/18--entre 1964 & 1966. Nota: La misma historia se repite en recursos NOA003R048I001; NOA003R157I001; and NOA003R172I001. [Nota: La caja de la cinta dice que el narrador es Audolino, pero la voz no parece que cambia.], Dösigpien, Colombia, T2S2, Cuento 3, Jẽrpödau maach jöoin chaain hich haar p’ehuawia, jũrr maach jöoin hi dʌ̈i wërbʌ nʌʌ hawia hi t’õopʌijierram haajem. Mag, diig wedurumua deeum k’ʌʌn mepeen dʌ̈i hoo majim haajem. Maach jöoin t’um barcheba, hãbpaita k’ũrr hãdau haibëejim haajem.

: The story of P’ap’awí; P’ap’awí battle the Kuna; P’ap’awí and his wife went upriver and fought with the Kunas. P’ap’awí was captured, and they took out his eues and threw him downriver. The Wounaan, after seeing the fault done against P’ap’awí, prepared for war, and went towards where the Kuna were and terminated them. Recorded 01/07/--between 1964 & 1966. Note: This story is repeated in resources NOA003R032I001; NOA003R099I001; and NOA003R121I001., P’ap’awí y su mujer ser fueron río arriba y lucharon con los kunas. P’ap’awí es capturado, le sacan los ojos y lo echan río abajo. Los wounaan al ver la maldad que le hicieron a P’ap’awi se preparan para la guerra, van hacia donde están los kunas y acaban con todos. Grabado 01/07/--entre 1964 & 1966. Nota: Este cuento se repite en los recursos NOA003R032I001; NOA003R099I001; y NOA003R121I001., Dösigpien, T3S1, Cuento 3, P’ap’awi hich hʌʌi dʌ̈i marag mawia jurannaan dʌ̈i k’ök’a sĩi hawia hi dau jẽuk’ʌʌipʌiwia dö badag deepʌ̈ijierram haajem, maach jöoin haar. Maach jöoin hãbamʌg miep’ëwia ham t’um k’ëchpʌijierram haajem.

: The story of P’ap’awí; The P’ap’awí battle with the Kunas; P’ap’awi, the wife, and brother go fishing, and find two men (Kunas) who force them to go with them to drink in their house. There, they had to fight with each one of them, but the Wounaan always won, that was they were able to return home. Recorded between 1964 & 1966. Note: This story is repeated in resources NOA003R035I001; NOA003R099I001; and NOA003R121I001., P’ap’awi, la mujer y el hermano se van de pesca, encuentran a dos hombres (kunas), estos los obliga a ir con ellos a tomar en la casa de ellos. Allá tenían que luchar con cada uno de ellos, pero siempre los wounaan ganaban, así pudieron regresar a su casa. Grabado entre 1964 & 1966. Nota: Esta historia se repite en los recursos NOA003R035I001; NOA003R099I001; and NOA003R121I001., Dösigpien, Colombia, T2S2, Cuento 11, P’ap’awí hich hʌʌi dʌ̈i marag döhʌan mawia, hõor numí döhigaau narrk’ʌʌnau polajuas hamach haar doon harrjierram haajem. Mam, chi jurannaan dʌ̈i jãau nʌʌ hawia, hamach diig bëejierram haajem.

: The story of the black man with many pimples on his body, or The story of Pedro, Diego, and Juancito; Story of three brothers: Pedro, Diego, and Juancito. Recorded 03/24/-- between 1964 & 1966. Note: The same story appears in resources: NOA003R017I001; and NOA003R201I001., Historia de tres hermanos: Pedro, Diego y Juancito. Grabado 03/24/-- entre 1964 & 1966. Nota: La misma historia se cuenta en:NOA003R017I001; y NOA003R201I001., Dösigpien, T1S2P2, Cuento 2

: The story of the cripple person and the blind person; The cripple person and the blind person went on a trip to another lpace and encountered a giant. They passed much time showing off each other's strength until finally they managed to kill the giant. Recorded 01/07/--between 1964 & 1966. Note: This story is similar to the one in resource NOA003R021I001., Cojito y Cieguito se fueron de viaje a otro lugar y se encontraron con un gigante. Pasaron mucho tiempo midiendo fuerzas hasta que lograron matar al gigante. Grabado 01/07/--entre 1964 & 1966. Nota: Este cuento es parecido al que se ve en recurso NOA003R021I001., Dösigpien, T3S1, Cuento 2, Bʌ̈dam bisi, dau k’ĩsu k’itʌm dʌ̈i deeum durrag wëtwia gigante dʌ̈i chikam juapa chach nʌʌ hawia t’õopʌ̈ijierram haajem.

: The story of the Wolf, Uncle Agouti, and Uncle Tiger; Uncle Tiger invited Wolf to a place where supposedly there was a lot of meat. After walking for a long time he arrived to the house of his friend (the wife of Wolf). But before getting home, he kills Wolf, and he gives his friend the meat of her own husband. Then, Uncle Agouti comes and does the same thing to Uncle Tiger. Recorded 01/07/--between 1964 & 1966., Tío Tigre invitó al Lobo a un lugar donde supuestamente había mucha carne. Luego de caminar por mucho tiempo llegó a la casa de su comadre (que es la mujer del Lobo). Pero antes de llegar a la casa mató al Lobo y le dio de comer carne de su propio marido a su comadre. En eso llega Tío Ñeque y hace lo mismo con Tío Tigre. Grabado 01/07/--entre 1964 & 1966., Dösigpien, Colombia, T3S1, Cuento 7, K’umau lob hëeurrjim haajem hicdëu nemekdö hoowai sĩerr haar. Mag wënʌrrʌʌ hawia hich k’õmad negöo hʌʌi di haar barwia chi lob t’õowia hi hʌʌyag dich jaai modpai k’öpijim haajem. Mag nʌmta hëchk’um bëewia hich hagjöo k’um dʌ̈i waujim haajem.

: The story of two single sisters who lived together; There were two sisters who were hated by their stepmoehter while their father would go off drinking. One day the older sister was gutting a goat in the river and the intestines went underwater; she went downriver asking everyone if they had seen the intestines but no one responded; anyway, this way they were able to get to where their father was., Habían dos hermanas que eran odiadas por la madrastra mientras el padre de éstas andaba bebiendo. Un día la mayor estaba destripando un chivo en el río y el menudo se le fue aguas abajo; se fue atrás preguntando por las tripas a todo el mundo pero nadie le daba razón alguna; sin embargo, así pudieron llegar a donde estaba su padre., Dösigpien, Colombia, T7S2, Cuento 10, Daupeen hãbam k’ʌʌn numí chi bãaurr hũanau hoomap’a wai sĩejeejim haajem, chi haai doon masimich. Mag, k’ãai hãb, chi naam chĩb jʌ̈hãu simta, chi nem jʌ̈dau badag hũrrbaadëjim haajem. Mag dö badag jʌrk’itʌmua hõor t’umaam k’ʌʌnag jëeu maajeejim hanʌm, magʌmjã hooba. Hich mag k’itʌmua halp’in hamach haai haar barjierram haajem.

: Swallowed by a fish and became a shaman; This person was fishing with the guts of animals that he had hunted, and soon he was swallowed by a fish. His wife arrived, crying, to her parents-in-law's house; after several days her husband appeared again. When he began to sing, like performing the curing ritual, the spirits appeared as clear as real animals. Another spirit, who was very bad, took notice and challenged him, but the student of the fish killed him, and this was, he was able to restore the peace for the whole world. Note: This story is repeated in resources NOA003R237I001; NOA003R210I001; and NOA003R211I001., Estaba pescando con las tripas de los animales que había cazado y de pronto lo tragó un pez. Su mujercita llegó llorando donde los suegros; después de varios días su esposo apareció de nuevo. Cuando se ponía a cantar como haciendo la ceremonia de curación los espíritus llegaban tan visibles como animales de verdad. Otro brujo bien malo se dio cuenta y lo retó, pero el aprendiz con los peces lo mató y así pudo recuperar la tranquilidad para todo el mundo. Nota: Esta historia se repite en los recursos NOA003R237I001; NOA003R210I001; y NOA003R211I001, Dösigpien, Colombia, TAS1, Cuento 3, Nem jʌ̈daúa döhʌa simta nemmeeurrk’anau harrjim haajem. Chi hʌʌi hich jöoin haig bĩe barchëewia hag k’ur nʌʌ hawia deeu chi hemk’ooi höbërchëjim haajem. Maimua dödöjö p’iewai mepeenan nemchaainjö dau daauta wai sĩejeejim hanʌm. Mag simua deeum b’ëk’ʌʌn k’aibag sĩerrarrau hich k’ʌjʌrbaawai ma t’õopʌ̈iwia durr hajaug meepʌ̈ijim haajem.

: Those from headwaters; They say those of the Cabeceras do not know how to sing; the song is short and doesn't say anything else. Sung by Singer #7. Recorded between 1964 & 1968., Dicen que los de Cabeceras no sabemos cantar; el canto es corto y no dice más nada. Cantado por Cantante No.7. Grabado entre 1964 & 1968., Dösigpien, Colombia, TBS2, Música 8, Ham hjiek maar Kabiseerpien meuk’aar haumeraa sĩerrjëem haajem. Tag hauba magpaita hau sim.

: A tiger always ate women; The narrator says that many people lived there. He lived there with his sons-in-law, and many people lived there. That's how they lived, and so one of them went to fish, and the woman did not come along. So he said "he who always comes without his wife, I'm going to see him." Note: This story is repeated in resources NOA003R245I001 and NOA003R226I001., Este también dice que allí vivía mucha gente. Vivía allí con sus yernos, y vivía mucha gente. Así vivian, entonces uno de ellos iba a pescar cuando fue, no venía la mujer. Entonces dijo: "este que siempre viene sin la mujer ahora yo voy a ver". Nota: Esta historia se repite en los recursos NOA003R245I001 y NOA003R226I001., Dösigpien, Colombia, T38S1, Cuento 3, Majã hichãb naajeejim haajem mak’ʌʌn jöoin maig, k’apan naajeejim haajem hamach mak’ʌʌn. Maig hich hãignaana hõor k’apaana t’ẽnaajeejim haajem. Magmua mag nʌʌ haajeejim haajem mag döhʌan hãbmua petaa maimua mag hʌʌi mag bëeba haajeejim haajem. Magua nʌʌ hawia magua warmua maag jeejim, haajem, mʌ jãg hʌʌi chuk’u pierrp sim mua jũrr hook’ẽmgui haajeejim haajem.

: The tiger and the agouti; The tiger, agouti, and other anomales woke up drunk, and the owl didn't notice that it was already morning. Narrated by: Narrator #4. Note: the same story is told in resource NOA003R190I001., El tigre, el ñeque y demás animales amanecieron borrachos, el búho ni se dio cuenta que ya había amanecido. Narrado por: Narrador No. 4 Nota: el mismo cuento se narra en recurso NOA003R190I001., Dösigpien, Colombia, T2S1, Cuento 6, K’um hëchk’um dʌ̈i tagam nemchaainpa dö hãspagk’awia, bukbukau hãspatarrjã k’augpʌ̈ibajim haajem.

: A tiger devoured a woman, version #1; This old man had four daughters, he had many daughters. So the old man went to make liquor, and after making the liquor, when it was fermented he went to invite people, and when he went inviting, many young people and couples came, so they went forming groups. Note: This story is repeated in resources NOA003R245I001 and NOA003R212I001. Recorded between 07/10/-- and 07/13/-- between 1964 & 1966., Ese viejo tenía cuatro hijas, tenía muchas hijas. Entonces el viejo se fue a hacer guarapo, habiendo hecho el guarapo cuando ya estaba fermentado fue a invitar a la gente, cuando fue invitando vinieron muchos jóvenes y también los casados, entonces fueron agrupándose. Nota: Esta historia se repite en los recursos NOA003R245I001 y NOA003R212I001. Grabado entre 07/10/-- y 07/13/-- entre 1964 & 1966., Dösigpien, Colombia, T39S1, Cuento 2, Ma mag jöoi k’a jayap sĩejim haajem, k’a k’apaana waisĩejim haajem. Magu jöoi nag wauwi, nag wau sĩi hawia hachpawia miep’ëbaad jöoi dën. Jöoi dën miep’ëbaad, hẽwan naan k’apaana magua jaai paana, bëet’ʌnʌm hanʌm. Doo habaadeen carajo jöoyau combiraawia, biirdʌdʌk’abaadëm hanʌm. Haajö magua biiirdʌnʌʌ hawia.

: The tiger, for being sharp, was killed; Because of what the woman says, the recording was made during the night. The characters are animals with the main character being the tiger, who with his sharpness tricks the others; but in the end his sharpness backfires fatally. Recorded between 1964 & 1966., Por lo que dice la señora, la grabación se hizo de noche. Los personajes son animales con su actor principal el tío tigre quien con su astucia engaña a los demás; pero finalmente su astucia se convierte en su propia trampa mortal. Grabado entre 1964 & 1966., Dösigpien, Colomiba, T33S1, Cuento 1, Hʌʌi iek’a sim hũurwai hedaarta grabaajim. Nemchaainta hõork’a t’ʌnʌm. Ham pör k’umau, chi k’ĩirjũg k’ap’ʌm; hich k’apeen k’ũgur wai nʌrrawia hatcha k’ĩirjũg k’augau hichdëupai hich t’õopijim.

: Tigers devour a woman and child; A young man took the daughter of a bënk’uun, there in the campment the woman stayed with her son while her husband went hunting. When he arrived to the place, his wife and child had been devoured by the tiger. He killed all of the tigers, buried his wife, went to his parents-in-law, and they returned again to show where the event had occurred. The father identified the remains as that of his daughter, but also killed his son-in-law. Note: This story is similar to resources NOA003R212I001 and NOA003R226I001. Note: Perry identifies the narrator. Recorded between 1964 & 1966., Un joven se llevó la hija de un bënk’uun, allá en el campamento la señora se quedó con su hijito mientras el esposo se fue de cacería. Cuando llegó al lugar su esposa e hijo habían sido devorados por el tigre. Mató todos los tigres, enterró a su esposa, se fue donde el suegro y regresaron otra vez para enseñarle el lugar de los hechos. El suegro se constató por los restos de su hija pero también mató a su yerno. Nota: Esta historia se parece a los recursos NOA003R212I001 y NOA003R226I001. Nota: Perry identifica al narrador. Grabado entre 1964 & 1966., Dösigpien, Colombia, TBS1, Cuento 3, Bënk’ʌʌn sĩerr k’a hẽwanau marag dʌr harrwia, mar k’ãimawia, chi hʌʌi hich chaaidam dʌ̈ipai deg t’ʌbawia k’umau k’ök’ʌʌipʌ̈ijim haajem. Chi hemk’ooi bëewia chi k’um k’ëchpʌ̈iwia, hich hʌʌijã bëppʌawia badag hich chaijöoi haar mawia deeu haig hoopien bëewia chi chaijöoirau t’õopʌ̈ijim haajem.

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Wounaan Oral Traditions and Music, Lapovsky Kennedy Collection, 1964-1966

Tradición Oral y Música Wounaan, Colección de Lapovsky Kennedy, 1964-1966

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