Shuar practices, beliefs, & myths

Nighttime Entertainment in the Jungle

Jungle sounds at night are lusty, rowdy, and constant. Besides the background crickets and buzzing of flying insects, there are frogs that sound like remote control airplanes going round and round. Roaring yells from monkeys punctuate the darkness. Chicken like cackles are conversations between unknown creatures. I heard crushing of big branches and fallen leaves that sound like a human size beast pushing through the trees and undergrowth. Piercing screams and painful howls arouse the senses. After dusk as darkness sweeps over the tropical forest the struggle between prey and predator, life and death, survival or demise is intensified. The perpetual, nonjudgmental law of the jungle dictates that not every living creature that witnessed the sunset will be alive to see it rise. Those that are have full bellies, satiated urges, and no regrets. Nighttime is when the Shuar gather around in groups, with chicha flowing, and share stories, plans for the future, and connect with one another through conversation.

Nightfall in the Amazonian jungle

Fermented chicha ready to be shared with family and friends

In the morning this hand size spider was hanging over my tent

We sat on the floor, no chairs in the sleeping quarters. Tunki’s wife Margo lit a lone candle and prepared the customary large plastic mixing bowl of chicha. This night Margo’s older brother, Miguel, his wife and fifteen year old son have come to visit. Tunki took the first drink of chicha and passed it to Miguel. He drank and passed the bowl to his wife. She sipped and passed it to the son. It’s passed to me. I took a small swallow. I haven’t gotten use to the taste, but understand I’m participating in a ritual of fellowship, mutual protection, and bonding as a species in competition with other more deadly living beings. I passed the bowl to Margo.

Miguel showing me his bush of chiles

No not snow: spider eggs, when they hatch

they'll produce hundreds of thousands of spiders

Everyone was speaking the Shuar language, and every now and then some Spanish, which I understood. Tunki periodically translated the topic and theme of discussion for my benefit. Since there is no electricity and consequently no TV, DVD’s, CD’s, radio, computers or internet, visiting and animated conversation is the entertainment. Tunki tells me they are discussing the “project” of raising palmetto (palm tree) weevil grubs to harvest and sell for hard currency. The grubs are the largest in the world and are over two inches long. In the Amazonian basin they are considered a prized food. They have their own flavor, taste greasy, a cross between fatty bacon and tripe. The fat is used in cooking and in traditional medicines. It sells at a premium in local open air markets. Amazonian tribes have been eating them since the beginning of time. The discussion about the project revolves around hurtles that must be overcome. It’s a group effort and everyone wants to share in the profits, but there’s a reluctance to participate with labor to construct a facility or help plant trees and harvest the grubs. Tunki is spearheading the project and expresses frustration that simply trying to get everyone to provide a copy of their identification and sign the contract is a challenge.

Live palmetto grub

Tunki showing me how to eat a live grub

Manny de could only eat half of one, they were very filling

(tasted like chicken . . . he, he, he)

The topic changes to Ecuadorian politics and the upcoming presidential election. They’re concerned that President Rafael Correa wants to stay in office indefinitely, as Tunki said, “Like Hugo Chavez.” There’s agreement among the Shuar that they are not going to vote for Correa, but rather support an indigenous candidate from another tribe, a Quechua. He’s a doctor and current mayor of a medium size city in the Andes. The Shuar do not agree with some of the recent laws and initiatives that Correa supported, for example giving fines for jaywalking, and legalizing gay marriage. Tunki told me, “Homosexuality doesn’t exist in the Shuar culture and is frowned upon.” I suppose if a Shuar is gay, they leave the community and jungle, and move to the large cities where it’s more accepted. Miguel and his family visited for about an hour and half. When they got up to leave, hand shakes and hugs sent them on their way. Margo retired to bed. Tunki and I were left alone. I asked questions about creation myths and legends. Tunki shared what he knew from oral histories his grandfather and father told him.

Shuar community members

Tunki playing with his kids

(note the bottle of chicha for the young one)

Creation Myth of the Moon

The Shuar worship the moon as a spirit, not a god. The moon spirit is named “Killa”, a male. Before there was a moon the earth was dark at night, no illumination. Killa lived in the jungle with his sister “Filuku”. During the day Killa respected his sister, but at night under the cover of darkness he snuck into her hammock and made love to her. Because of the blackness, Filuku didn’t know her lover. She wanted to know, so she prepared an intoxicant and left it by her hammock. After her brother made love to her, he drank the concoction and passed out. He was by the hammock in the morning and now Filuku knew the “secret”. Desponded, Killa made a ladder to the heavens to escape her and his embarrassment. He climbed, she went after him, she fell, he continued, the ladder came apart, he in the heavens, her below on earth. He transformed into the moon of today. When the moon is full, we can see the dark stains of tears on his face. Filuku stayed on earth, alone, crying. During a full moon, Filuku sings to the moon with pain in her heart, and all the animals in the jungle, including men and women, are affected both by the bright light and sad song.

Butterfly camouflaged to blend in with its surroundings

Closer examination. I wonder if it's eatable?

(the butterfly was not harmed and released)

Creation of the Universe

There is nothing like in the Christian bible where the universe was created in six days and on the seventh the Creator rested. Tunki said, “The Shuar believe that humanity has always existed.” He explained, “There was a time when all living things were humans, but by their good or bad behavior, Arutam the Creator, converted them into different animals and plants. This is the reason we consider them our brothers and sisters. We believe in one Supreme Being, Arutam. Our idea of the universe is based on our mythology which is present in daily activities. Arutam is master of life and death. His symbol is water. His spirit lives in waterfalls, and we consider them sacred. The true soul is conceived under the physical form of blood, that’s why bleeding signifies losing the soul. Our life revolves around our garden and plants. We live our life outdoors. In the garden and outside you have direct contact with nature. The garden is the source of food, sacred plants and medicine.”

Pineapple growing in the garden

Front and backside of a medicinal plant grown in the garden

Fruit from the cacao tree: the seeds are the basis for chocolate

Dried cacao beans ready to be worked into chocolate

Fresh papaya from the garden

This wild fruit is sweet and reminded me of cotton candy

Ayahuasca: The Most Sacred Plant

Ayahuasca is a hallucinant plant used as a ritual sacrament to induce “visions”. It is an integral part of the Shuar culture, through which one can enter direct contact with Arutam, the Supreme Being. In the vision, Arutam reveals the value and reason for existence, and gives strength to undertake one’s purpose in life. Tunki said, “The plant is sacred and the ceremony has energy, power, and can cleanse negative energy. It allows one to have visions that foretell the future. The scared plant can cure one of ill feelings, restore vitality and positive energy. It is not a plant that can be disrespected. All plants are put here to be used to heal and sustain our lives. It’s an ancient ceremony handed down from generation to generation.” He has been practicing the ritual for fifteen years and asked me if I was interested in taking some. I told him not on this occasion, maybe in the future when I’m better prepared. He said he understood.

Sacred Ayahuasca plant

Tunki and daughter Nunkui building a traditional Shuar dwelling

Working on the roof: all materials come from the jungle.

Tunki plans to bring people interested in Ayahuasca and conduct the

ritual sacrament in the hut

Because of Ayahuasca’s proven curing and healing effects, Tunki wants to give it to the world. He would like to travel to the USA and share his “medicine”, but doesn’t have the funds or contacts to make it happen. In one of his visions, he saw foreign travelers helping him with invitations to visit, so he could bring his “cure” to help people in the USA. He said taking the medicine is not pleasant. It has a bitter taste and can make one vomit. He elaborated, “You need to be open to the vision. You need to ask the sacred spirit of the Ayahuasca to guide you and help you find the answers you seek. Not everyone can be helped. Some people are just not open to the spirit of the sacred plant.”

Myth of How the Shuar Obtained Fire

Before time itself, the Shuar didn’t have fire. The Ayahuasca plant helped the Shuar obtain fire. The plant was imprisoned in a cave where rock doors opened and closed in an unregulated cycle. Inside was a constant fire stoked by a spirit that didn’t want the Shuar to have fire. The plant lit a flame with its sap from the burning fire. The plant escaped from the cave when the rock doors opened and ignited a dry tree. The Shuar saw this beacon and came with dry tree branches, lit them and took them back to their communities. This sacred plant helped the Shuar. They are forever grateful and will always remember that fire was offered to them as a gift by the Ayahuasca.

Even with a trail, one can easily get lost in the jungle

A sharp machete and rubber boots are essential in the tropical forest

Legend of the Great Flood

On my last night, Tunki pulled out a guitar that an Argentine traveler had given him. He played some songs from Atahualpa Yupanqui (I highly recommend obtaining his music), an Argentine indigenous songwriter, guitarist and singer. The Argentine friend taught Tunki the songs. It was a spectacular performance with outstanding renditions. After four or five songs, Tunki ended the recital with a Shuar song.

Tunki playing the guitar and singing about the great flood

He played a slow, lamenting melody on the guitar and sang lyrics in Shuar. The song was a legend of a great flood. It involved a man who was married, but captivated by another woman who changed into a snake. The Shuar man, his daughter, and the serpent in a basket with a lid, climbed the tallest palmetto tree when it started to rain. The deluge continued until the whole jungle was underwater except for the one palmetto tree. All living things were destroyed.

After the flood receded, the only remaining humans and the one small snake came down the tree and repopulated the jungle. With his new family, the man told them to never look in the basket. One day his new spouse did, found the serpent and killed it. When the man returned and discovered the snake died, he left his home and went to the lake where he had met the snake and jumped in. He went underwater and transformed into an anaconda. The Shuar revere and honor the anaconda as being the founder of the “new world” created after the great flood.

Flora of the "new world"

Tropical butterfly in the "new world"

Walking stick of the "new world"

Time to Leave

My last night was special. I took part in cultural practices that go back to ancient times - sitting on the floor with extended family, visiting and discussing issues of the day, and drinking chicha. The evening ended with interpretations of Yupanqui’s moving songs being played for me by an indigenous Shuar. The finale was the legend of the great flood. It was mystical and enchanting. I witnessed something unique, not experienced by many outside the Shuar community.

Even though the living conditions were crude and hark back to antiquity, for example, no electricity, using the river as the toilet, bathing in a water hole, cooking in an open fire pit, chicha drinking, and being bothered by clouds of insects, it was worth making the journey and having these experiences. By western standards the Shuar have very little material wealth, but are generous with what they have to accommodate a traveler. Only having two meals a day was not sufficient for me. I had brought along some Ritz crackers, vanilla cookies, trail mix, and peanuts. I had these items as my third meal. On my last night, I offered what was left (an unopened large bag of peanuts, half a box of crackers and cookies) for a family meal. Everyone ate. We finished all the items and it was viewed as a treat. 

Tunki and "my" Shuar family who hosted my visit to their community

Good bye: The home I lived in for a few days while in the Amazonian jungle

The unspoiled, pristine tropical forest of the Shuar

Tomorrow I return to “civilization”, but will always fondly remember my time with the Shuar. The once feared and fierce tribe that the Incas could not defeat, nor could the Spanish conquistadors, is today challenged by petroleum companies that want to exploit the oil resources found on Shuar territory. I’m confident that the Shuar culture, with their strong beliefs in myths, ritual, and community, will survive and sustain their existence living in harmony with nature and the Supreme Being. After all, there are still Shuar deep in the Amazonian jungle who practice "headhunting" and shrink the heads of their enemies.

Oil pipeline running along the border of the Shuar territory

Maria and transportation back to "civilization"

Manny de in need of a shower, shave, and a hardy meal

That's what I'm talking about! Sizzling shrimp and vegetable stir fry

Back in Coca, Ecuador: Where's my cell phone?

Living with the Shuar: Headhunters of Amazonia

Shuar Healing Ritual

“Please come quickly, she’s in a lot of pain. It’s her stomach.” Tunki, Shuar shaman, turned to me and asked if I wanted to come with him. He was going to do a healing ritual. I said, “Yes”. He grabbed his clear bottle of fifteen different wild jungle plants and herbs he had collected. He showed me the bottle and said they’re in concentrated form.

Tunki, 34 year old Shuar shaman, drinking chicha from traditional carved bowl

Bottle of medicinal "sacred" plants

“Ahhhh! . . . Ahhhh! . . . Ahhhh! . . .” Screams of pain greeted us as we entered the two room raised shack. From the sound and constant hollering, the woman was in extreme pain. She was wildly tossing and turning in bed, foaming at the mouth, and delirious. She is Tunki’s sister-in-law, sister of his wife.

Tunki opened the bottle of “sacred plants”, pinched off a thumbnail amount and placed it in a glass. He filled the glass with about three ounces of river water, stirred it until diluted. He drank it in one swallow.

Tunki went into the woman’s room and examined her abdomen. He placed his hand on her stomach and lightly massaged in a clockwise motion. He neared his face to her belly button and blew three quick puffs. Almost touching her stomach with his lips, he inhaled a deep gulp of air. He quickly got up and ran outside where he violently threw up. He continued to retched for about a minute. He came back inside and repeated the ritual three more times. Each time ending with him vomiting deep from inside his body. After the fourth time he was out of breath and looked exhausted. 

The woman stopped screaming and moaning in pain. She sat up in bed and said she was hungry. Tunki requested that some food be brought to her. She looked physically better and starting eating some yucca, rice and drank some water. She said she was no longer in pain. 

Next day, no longer in pain Tunki's sister-in-law able to perform 

the hard work of harvesting wild fruits

Tunki looked drained. The wife’s husband, Vicente, gave Tunki a plastic cake mixing bowl size of chicha - fermented yucca. He slowly drank it all. His strength returned to him. He looked renewed. He explained to me that when people are made fun of or are disparaged by others, negative energy enters their body and causes stomach aches. He captured this energy with the help of the “sacred plants”, consumed it in his stomach, and expelled it through the vomiting. 

Harvested yucca next to fermenting chicha, both staples of the Shuar diet

We stayed fifteen more minutes. After eating the woman said she was feeling better. We left and went back to Tunki’s home in the dark. During our walk he said he frequently has to expunge negative energy that causes illness, that it’s a matter of creating balance between negative and positive energy, and that the plants and herbs help in this process. He said, “The plant medicine is sacred and has power to heal, but also to harm if used in that manner. Some people are trained to help cure like myself, but others use the plant’s power to cause damage towards others. It’s far more difficult to cure than to create negative energy that injures people.”

Shuar Family

The three hour boat ride down the Napo River to the Shuar community was magical. I would be staying four days with the descendants of a tribe of former headhunters. I was nervous and apprehensive about potential dangers to my health or life. Thick green pristine jungle bordered both sides of the river. Brownish green hanging vines dropped overhead, showering the boat in shade. Blue Morpho butterflies danced above the water dipping low, but not touching the river, and quickly, daintily spiraling up into the dangling tree branches. Others joined the dance. All swiftly and gracefully disappeared into the banks of dense impenetrable dark jungle. 

My transportation down the Napo River

View inside the boat; yes, it's leaking water

View outside the boat, the left bank

View of the right bank

Unseen birds serenaded us as we passed underneath their perches. Occasionally we had to stoop down to avoid low hanging branches and renegade wild vines. The scenery was something out of a Tarzan movie. We passed dugout canoes beached on the shore, motor-less and lifeless without their Shuar paddlers. The scene epitomized from time immortal that the only way to travel through Shuar territory was through the waterways. 

Small fast flowing tributaries dumped into the Napo River. As I looked up the streams the deep green tree canopy rendered water and sky a hue of emerald color. What lies down those watery corridors? Unmolested, unfriendly tribes practicing rituals of blood lust and empowerment from taking one’s head? To venture up those dark green tunnels of water is unwelcoming. Travel up those side channels takes one back a couple of millenniums. A time when modern humans would struggle to survive. I’ll stay on the main river content to be led and safeguarded by Tunki the healer, organizer, visionary, devoted family man, and leader.

The people of the jungle live in communities with invisible spirits - spirits of the moon, animals, birds, and died ancestors. Besides the invisible spirits, Tunki’s family includes his wife, Margo, two daughters Nunkui (three years old), and Kintihunh (one and half years old), his invalid father who suffered a stroke, Antich, mother Chaphik, and occasionally Margo’s mother. Extended family members, brothers, sisters, cousins come by to visit and end up staying the night. Tunki and Margo have been living together for four years, married for three. Their two room shack or “home” is four feet off the ground raised on stilts. Because of venomous insects and ants, poisonous snakes, and other deadly creatures no one sleeps on the ground, either up on a hammock or in the raised shack.

Manny de with Shuar family enjoying a meal

Tunki's family home, sleeping room to the right, cooking and living area to the left

Where Manny de slept inside the sleeping quarters.

I needed the tent to keep out the mosquitoes and other insects.

Room where Tunki, Margo, and their two daughters slept

Area where Tunki's father (in the bed), mother, and mother-in-law slept

The living conditions are even more crude, remote, and primitive than the “campo” I stayed at in Miraflor, Nicaragua. There is no electricity or indoor running water. The “bathroom” is literally over the river with wooden planks, to accommodate the invalid father, to use to squat and poop. It is outdoors, no enclosure, no commode, no privacy, and located a thousand yards from the home. Tunki said when it rains it washes everything down the river. Therefore, there isn’t any major smell, since it rains almost everyday. There are big black and brown horseflies buzzing over the hole. 

The "bathroom", hole in the middle of wooden planks is where you drop your load;

there is a small stream that flows underneath

When I had to use it, it hadn’t rained and there was a stench coming out of the hole. While I was using the bathroom, flies kept landing on my arms, legs, back, and butt. I was swiping them and trying to poop at the same time. It was very uncouth. I quickly did my thing, wiped with toilet paper I brought on the trip, used a handy wipe to clean my backside and hands. The system and construction of the “bathroom” had to be something used since antiquity. It hasn’t changed in thousands of years. I asked what if I had to urinate in the middle of the night, where should I go. Tunki said, “Go ahead and urinate where ever you want, even on plants. Urine has medicinal curing power and energy. It can’t harm you.”

There is a constant wood fire burning outside near the outdoor cooking and dining area. It’s used to roast chicken, boil water for yucca, rice, and greens harvested from the garden. The staple diet is yucca and plain white rice, both are grown in the garden. Chicha is also a staple. There are two kinds: one is fermented and contains alcohol and is mostly drank by men. The second is unfermented, sweet and drank by women and children. When we arrived from the river canoe trip, chicha was offered in a community bowl and drank vigorously. Tunki said that usually that’s all he’ll have for breakfast, and will go all day until the evening when he eats a meal of yucca, rice, some vegetable harvested from the garden, and occasionally meat from fresh game. Chicha is drank at night when sitting around in the house, talking and telling stories before going to sleep. The family lives outdoors and only uses the house to sleep. The Shuar wake with the sunrise, and retire with sunset. They’re all asleep by 9:00 - 9:30 PM, and up by 5:00 AM. A life tied to daylight, a custom and practice since ancient times. 

Most meals are cooked outdoors in this fire pit.

There is a small propane stove that's used when it's raining, but

fuel is expensive and hard currency is hard to come by.

Vicente helped unload supplies from the canoe and shared

in the community bowl of chicha

Sunrise at the Shuar family home

Margo does all the cooking. Her mother and mother-in-law help with the youngest child, cleaning the area, washing pots and dishes. They sweep the platform where food preparation occurs, and sweep the dirt floor under the raised sleeping area. The oldest daughter, Nunkui, is always with Tunki. He is responsible for watching over her. They are very close.

 Margo preparing some "greens" for dinner

Margo applying healing herbs on her mother's injured ankle

Three year old Nunkui is a handful and follows her father everywhere

One and a half year old Kintihnuh is better behaved and takes after her mother

I was treated as an honored guest and not expected to help with chores, though I volunteered to help Tunki bring water in four, five gallon bottles from the small stream that looked stagnate, where they bathed. It’s done twice a day, in the morning and afternoon. This water is used to wash dishes, hands, and Tunki said they boil it to drink. I brought a five gallon bottle of purified water to drink. Margo offered some of the river water for tea. It was brackish and light brown, but was boiled, before I put the tea bag in. I made the tea and drank it. It was a kind gesture on her part and I didn’t want to offend anyone. These people are poor. We really only ate two meals a day. Yet, they always served me first, with the largest portions and best part of the chicken or the only one who had eggs in the morning. They are honorable, kind, and generous people.

Breakfast: eggs, yucca, and white rice. Dinner was the same, but 

without the eggs.

Part of the garden

Dense jungle surrounds Tunki's home

Tunki trusted me and shared many legends, stories, and beliefs of the Shuar. Would you like to hear them? . . . .