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Talking about Lumu
Delicia Dagua - On Placing Manioc Head Down Like a Baby in The Womb
Delicia Dagua - Noah's Wife Saves Manioc
Delicia Dagua - On Collecting Varieties of Manioc
Delicia Dagua - Calling Departed Grandmothers to the Manioc Gardens
ña shayachyusha simpri rimakanawn, ninin, kay lumu kaspit muntunasha chasna nisha rumigunata mashtigunay callanagunay churasha yakuta churasha chiwasha chasna rimak anawn nini ga ya. Chasna rimasha kayanawn chi apamama Illuragunata, Mama Nunguigunata kayasha tukuy apamama shutigunata payna riksishka apamama lumuwan chagrawan kausak pay shutita kayashami panga ramata apisha chi lumu kaspi muntunda chasna makaj anaw nini kaparisha kaparisha rimasha apamama nungulla apamama illyura. ña tukuy apajguna apjguna ruku apayasha rukumama tukurisha chingagunata, apamama chillistina Dagua chay shutigunata rimasha. rukuguna ña makasha kaparinlla makanaw. paju apina munasha chasna chayachiujpiga chibiga ña paju apichiway nishaga payga ñukanchi kasna apiujpis payga waktaj wajtangami. ñukanchitaga ña, kayma ñukanchi payta tay apiwnanchi pay randi pangata charin, pay kayma wajtajpiga ñukanchi apiunchi pajuta. chitaga paju ninchi ñukanchi, chimanda washa chasna makasha tukuchishka washay, kunan aysaway mamaku nijpiga ñukanchi kasna churana anchi. kasca churashami pajuta kuway, kamba pajuta kuway apamama, kuwangui apamama nishaga kasna kasna rarishka guasha nishkandi makiga chasna rarishaga shu makita aysanchi chimanda washa kayta ña tus tus tus tus tus pakichinau, chiwasha kasna kasna kasna kasna rarinchi chi chimanda washaymi payga ña chasna mama apamama aka payna nisha rumita apishaga makita ñukanchita pichangaraw sumak ñuka wawata pajuta kupangui, ñuka wawata pajuta kupangui nisha, chi rumi anga ñukanchira pichangaraw sumak akchata chasna chasna rashka makiwan ñukanchitaga rukuguna chasna rashka wiñashkamami ñukaka ñuka apamama chasna imasnara kayanauka ayaguna? chi chasna... chasna makawsha kaparij anaw niniga chasna shutita chasnanisha. shina ansa kaparin apamama illyura, apamama nunguy, apamama shillistina, apamama siriyrina kay ñuka lumu kaspita shayachisha kuwayshamuy apamamas sapallami shayachiwni, sapalla shayachiwni rimaw. chasna wajcha mami ima ayllus illak, lumus illak tukusha kasna shayakiwni. shayachisha kuway shami nisha kasna kaparij anaw turi chasna kaparishaga makima amu makawguna, chi apamama asllata paywas chasna niw, ruku ashallata peru pay más rukugunata kallaw, pay allma tunuy aauw chasnarasha shayachisha pay tarpushka lumuga ña, kaybi kay muntun chi lumu ashka tamiaw wayuringa gustu chasna rasha lumuta mikunaw papata malkita chillayta muntunashakaw, chay papata chi punzhallata win, lumu kaspitas mana kayandima mana tarpuna chawchi shayachiskata ña chi punzhallata más tuta imas anzhallata tukuchishami wasita riwngunama, kayandigama . chasna rasha parpushkaga ay, lumuga, papawas, papachinawas, palandas imagas kay umarukugunas gustu wayurin kayakpiga kuti alma shamuy shamuy mana uyaw, rukugunaga turi alma shamuy . inda kaparijpi, kaparijpi atarinaw, kaparijpi atarinaw atarisha kausajkuinta anuna.
Preparation of Chicha
Planting of yuca, harvesting, and making chicha
Manioc Flower Woman (Lumu Sisa Mama). Sung by Carmen Andi
Women: Manioc flower woman Rising while it is still dark Carrying my basket I stand dancing. Bean Mother Planting beans When the beans ripen I pick them and I take them Peanut flower mother Planting my little peanuts When the peanuts are ripe i harvest them and eat Men: Manioc flower woman Rising while it is still dark Carrying your basket You stand dancing On sunny days and cloudy days You stand straight like the callamballa (mushroom) My beloved woman With what joy you work. "Warmiuna: Lumu sisa mamalla Llandu llandu atarisha Ashangara aparisha Tushushami shayauni Purutulla mamaga Purutulla tarpusha Purutu pukujpimi Pallashami apani Inzhij sisa mamaga Inzhijwara tarpusha Inzhijwa pukujpimi Pallashami mikuni Kariuna: Lumu sisa mamalla Llandu, llandu atarisha Ashangara aparisha Baillashami shayaungui Indi llandu punzhapi Kallamballa shayaungui ñuka warmishitalla Ima kushi tarbangui!"
Manihot esculenta varieties
Nungulli Warmi Gardening Song
They used to tell us, “ You sing in the garden saying I am not a human woman. “ When you arrive at the garden you sing like this: And I, and I I am not a runa (human) woman now, I am not now And I, and I am not a runa (human) woman now, I am not now. My name is Nungullu now. I am not a runa (human) woman now. Was it because you thought that I was just a human woman that you entered my garden? I am not a human woman I am this Nungui woman I am this Nugui woman…………. I am this this Nungui Woman. And I am not a human woman. I am not a human woman now. I will see from far away. Do not enter my garden. You have no reason to enter. Do not enter. You have no reason to enter. Do not enter. You have no reason to enter. I will dance on top of you. I will drink… My amu (Nungui), My amu will drink your blood. My amu! I am Nungui Woman I am not a human woman. And I am not a human woman. I am Nungullu Woman……….. I am Nungui a Woman Mashti chagrai risha casna cantana nisha niganaura chagraibi pactashaga casna Ñucaga,ñucaga Ñuca mana runa warmichu marani ya marani Ñuca gagaya nucaga mana runa warmichu marani ya marani Ñuca shutiga nungullu maraniya Mana runa warmichu maraniya Ñucaga runa warmi nishachu nñuca chagrai yaicungui Mana runa warmichu marani Ñucaga cai nungui warmimi Ñucagaya arani cai Nungui warmimi Cai Nungui warmimi arani Ñucaga mana runa warmichu Mana runa warmichu araniya Ñucaga carumanda ricusha Ñuca chagraibiga ama yanga yaicunguichu ama yanga yaicunguichu ya ama yanga yaicunguicu ya camba awai cajaya upingawa rauniya Ñuca gamugayari camba yawartagaya nuca jamu gayari upingawa rauyari nuca amu gayari … Nungui warmi arani , Mana runa warmichu arani Ñucaga mana runa warmichu arani Ñucaga nungullu warmi arani , Nungui warmi arani, Mana runa warmichu arani Ñucaga chaipi chagraibi ama canga shamunata ama yuyaringuichu camba yawartagaya balsa carata jina upi tucungawaga Balsa carata shina upi tucungawaga Ama shamunguichu ya, Ama shamunguichu ya Mana runa warmichu nucagai arani, Mana runa warmichu arani Ñucaga Nungui warmi arani, Nungui warmi arani.
A song to sing when you leave someone
Captures the sense of a person’s absence or death by referring to how nature slowly takes over the clearing left by human presence. The “wasi” or house is a cultural space. While a woman lives the carefully kept garden around her house is a testament to her moral character. Her life is a daily battle against weeds. Hence the presence of fierce weeds is testimony to the absence of the gardener According to Amazonian thinking the appropriate strategy in times of family conflict is silence. If the conflict is more serious then a temporary or even permanent absence is appropriate. In these circumstances the ideal is simply to leave without saying a word. If a person is very angry it can be difficult to leave without saying a single word but ritual singing can make it easier. According to the singer this song is to be sung when you have to go away somewhere “dumping” somebody or leaving them behind. The laguage of the song make it clear that the song is sung by a woman to a man with whom she is intimate or for whom she has tender feelings. In the song she addresses the person dumped or left behind as “turiculla, turicu,” which I have translated as “Little brother, dear brother”. The Quichua language has two words for “brother.” The term “wauki” refers to a relationship between male siblings. By contrast the term “turi,” used here, refers exclusively to a sister’s relationship to her brother. By extension the term can be used by a woman as a form of intimate address for a man who is not her sibling. The latter meaning is common in love songs sung by a woman to a man who is not her husband and appears to be the meaning here. It may even be that the song is addressed to a man who was the singer’s husband but who is now being left and thus is being transformed from being a “cari” (husband) into a “turi”. The suffixes –cu and –lla are diminutives. Their use indicates increased tenderness or endearment rather than lesser stature or age. The song is not to be sung in the actual presence of the person to whom it is addressed. Rather it is to be sung alone on the top of a hill or on a forest riverbank. From there the wind and water will carry it to the intended recipient where it will work subtly and unconsciously on his emotions. After the woman is gone the song will compel the “turicu” to come and look at the house she has left behind. The complex verb “ricui shamuna” used in line 14 literally means to come to see. However in this context it carries the meaning of coming to “look after”, to “check up on” or “to take care of” . It means “When you come to check up on my house..” Hence the song will create an emotional change in the heart of the turicu so that he feels a need to come and see and care for the remains that the woman leaves behind. What the turicu finds when he comes to visit the woman’s abandoned house are “fierce weeds and birds.” In the Amazonian context an abandoned house is a symbol of death. Prior to the 1970’s, when a death occurred the loved one was buried beneath the dirt floor of the house and the house was then abandoned. “Fierce weeds” are particularly a symbol of the absence or death of a hardworking woman. Surrounding a traditional house was a “lumu chagra” or manioc garden. A well-tended manioc garden was the mark of a good woman. Since Amazonian people also lived from hunting birds rapidly became wary and scarce in the context of an inhabited house. “A song to sing when you leave someone.” Singer: Eulodia Dagua Little brother, dear brother Little brother, dear brother I am leaving, now I am leaving And I, and I Little brother, dear brother I am going now, I am going And I, and I And after I am gone If you come all alone to see What is there at my house My house Little brother, dear brother If you come alone to see Just fierce weeds and birds Will be there, will be there at my house Little brother, dear brother I am leaving now I am leaving And now, now The feathers have grown on my wings I am going now dear brother I am going now dear brother At my house now Just fierce weeds and birds Come and see And now, and now From the roots, I looked back Dear brother! I came in a school of many tame little fish… I came in a school of many tame little fish… And now, and now And now, and now I am leaving now, I am leaving Little brother, dear brother Little brother, dear brother “Maitas Ichusha riusha cantana” Turiculla turicu Turiculla turicu Riunimiya riunimi, Ñucagaya ñucaga Turiculla turicu Riuniya riunimi Ñucagaya ñucaga Ñuca rishca washai Canlla ricui shamupi, Ñuca wasibigaya imatalla chiyi anga , Ñuca wasibigaya Turiculla turicu Canlla ricuishamupi Millai quiwa pishculla, Ñuca wasiibigaya tiangaya tianga, Turiculla turicu Riunimiya riunimi, Cunangaya cunanga Ñuca rigrawi iñawan Riunimiya turicu Riunimiya turicu Ñuca wasiibigaya Millai quiwa pishcullami Ricuj shamunguiyari Cunangaya cunanga Sapimanda ricumurani ta-mi-a Turicu Ashca mansu sardinama shamurani ta-mi-a Ashca mansu sardinama shamurani ta-mi-a, Cunangaya cunanga Cunangaya cunanga, Riunimiya riunimi Turiculla turicu, Turiculla turicu.
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