A group of young Pemon porters take a rest on the way down from Mount Roraima.
For many travellers to Venezuela the biggest worry language-wise is getting a grasp on enough Spanish phrases to book hotels and buses, order drinks and make friends. But what do you do in the areas of Venezuela where Spanish is not the natural first language of the people who live there?
If you're heading for Canaima to see Angel Falls, the highest waterfall in the world, or climbing the Lost World tepui of Roraima your guides and boatmen will be from the local indigenous people, the Pemon.
If you visit the Orinoco Delta you'll be fishing for piranhas with men from the Warao tribe or buying baskets and handicrafts from Warao women.
These distinct indigenous cultures deserve our respect. They are after all the original inhabitants of the continent, surviving in these lands for thousands of years before the arrival of Columbus and preserving their language and culture today against all the odds.
From my experience, there is no better way to raise a smile and show respect for Pemon and Warao culture than to learn a few words of the local language. A simple "hello" might not seem like much but you'll soon discover how eager the indigenous people you meet will be to teach you new words and phrases and show you off to their friends and family.
To help visitors learn a few basic words I've created a short glossary to try out on your travels. You won't find anything like this anywhere else on the internet so print it out and take it with you.
Pemon Language Basics
Greeting
Hello, how are you? - waküperö
Good - wakü
Bad - awarö
Taking leave
Goodbye - airö
Expressions
Thanks - waküpe-küruman
I like - waküpeman
Friend - upetoy
House - tapüy (as in flat-topped mountain, also spelled tepuy, tepui)
Numbers
1. Taükin
2. Saküne
3. Seurawöne
4. Sakorörö
5. Taükin - yenna
6. Pona taükin
7. Pona saküne
8. Pona seurawöne
9. Pona sakorörö
10. Saküne yenna
Warao Language Basics
Greeting
How are you? How's things - Katuketi?
Possible replies
Good - Yakera
Very good - Yakera guito
Ok - Yakera sabuka
Bad - Asida
Taking leave
Goodbye - Omi
Numbers
1. Isaka
2. Manamo
3. Dijanamo
4. Orabakaya
5. Mojabasi
6. Mojomatana isaka
7. Mojomatana manamo
8. Mojomatana dijamo
9. Mojomatana orabakaya
10. Mojoreko
20. warao isaka (a Warao has ten fingers and ten toes so one Warao = 20)
Warao women sell moriche fibre baskets and wood carvings of local animals from a palafito (house on stilts) in the Orinoco Delta.
I hope that anybody travelling to the jungle regions of Venezuela will find this blog of myths and legends useful, especially those who visit Canaima and the Gran Sabana, home to the Pemon Indians; the Rio Caura, home to Yekuana and Sanema; and the mighty Orinoco, home to Panare, Piapoco, Yabarana, Yanomami and many others. Get back to me with your own contributions, experiences, photos and ideas: dogzbolox@hotmail.com
Showing posts with label Gran Sabana. Russell Maddicks. Show all posts
Showing posts with label Gran Sabana. Russell Maddicks. Show all posts
Wednesday, December 15, 2010
Speak like a native - Pemon and Warao basics
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Sunday, November 25, 2007
Timote-Cuica: Caribay and the Five White Eagles of Merida

Timote-Cuica Myth 1: Caribay and the Five White Eagles
This myth from Merida is taken from Maria Manuela de Cora's book "Kuai-Mare: Mitos Aborigenes de Venezuela" but was originally collected by the noted Merida historian and writer Don Tulio Febres Cordero (1860-1938). The Timote-Cuica were a pre-Colombian collection of loosely-linked Chibcha-speaking chiefdoms living in an area that encompasses the current Andean states of Merida, Trujillo and Tachira. Their chief God was Ches, the Supreme Being, but they also worshipped Zuhe, the Sun, and Chia, the Moon, and venerated the mountain peaks and lakes. This myth tells the tale of Caribay, wind spirit of the high paramos, and the origin of Merida's five highest peaks - Bolivar (5007m), Humboldt/Bonpland (4942m), La Concha (4922m), El Toro (4775m) and El Leon (4743m).
High among the rocky crags of the Andes mountains, with their jagged peaks and hills, the Mirripuyes Indians lived a hard life, fighting frequent wars with their neighbours. In their vegetable plots, they grew corn, yucca, ocumo and different fruits. They hunted the abundant rabbits and deer in the forest and the birds that soared in the clear mountain sky.
One of the fierce Indian chiefs had a daughter, Caribay. She was so beautiful that people from the tribe thought she must be the daughter of Zuhe, the Sun, and Chia, the moon, because her eyes and her skin were so bright that they seemed to be made of pure light.
Caribay liked to wear necklaces of bone or painted clay and adorn her hair with coloured feathers.
One day, she was on the bank of a river looking for shiny flat stones to decorate her cotton shawl when she saw five gigantic condors fly past, their white plumage shining like silver in the sun.
Caribay had never seen birds like these before. Straight away, she felt a desire to adorn herself with their feathers and she began to run after the shadows they cast on the ground, hoping they would tire of flying before she tired of chasing them.
So she ran from hill to hill, jumping over ravines and the streams formed by the meltwater that blocked her path, until, overcome with fatigue she reached one of the highest summits of the mountain, a place bare of any vegetation, where the silence made her feel she was in the presence of Ches (the Supreme Being of the Timote-Cuica tribes).
When the birds got there they stopped for moment and then began to fly higher until they disappeared from view.
Caribay stopped. She was surprised at how far she had run. From the peak where she was standing she could see on one side, far away, the wide savannah at the foot of the mountain, and on the other side the great Laguna de Coquivacoa, in which the mountains of the sierra were reflected as if they rose up from the lake itself.
Above her head the mist which guards the realm of Ches was closing in as night began to fall.
Caribay felt cold and was afraid. She began to cry, calling on Zuhe, the Sun, to help her. But her cries bounced off the rocky crags until they turned into a terrifying whistle that echoed through the mountains. The Sun, however, unheeding of her pleas, began to set behind the Andes.
"Will you help me Chia!" said the girl, turning to the Moon.
As the wind dropped, Caribay´s words could be clearly heard. Chia, the Moon, appeared. Her radiance blocked out the light from the stars and lit up the sky, suddenly highlighting the five white eagles, which began to fly towards the Earth.
Filled with joy, Caribay began to sing a slow, rhythmic chant - like flute music - as the eagles descended lower and lower, until they touched down on the high Andean mountains close to the girl, cleaving to the rocks with their claws, each one on a different peak.
There they remained, motionless, their faces pointing north and their wings extended to form the white mountain peaks that stand out even in the dead of night.
"Now I can pluck some of their feathers," Caribay said to herself, and ran with new energy towards the birds, holding out her arms to reach them.
But when she touched their hard feathers, she stopped, afraid, and fled - giving out a long cry, because the condors had turned to ice and stone in their positions.
On hearing the young girl's cry, which resounded around the peaks like the echo of a great wind, Chia hid herself in the clouds and the five eagles awoke and furiously beat their wings, their white feathers falling down in a flurry of snowflakes that covered the mountains completely.
Caribay was lost that night among the peaks and became the spirit of the Andes. The eagles - still and silent in their high perches - became the five enormous mountain peaks that make up Merida's high sierra, perpetually covered in snow.
Nowadays, when Caribay, the spirit of the mountains, gives out her shrill lament - which is the howl of the storm - the eagles once again awake and shake off their feathers as falling snow and all the mountain peaks once again become white, in the heavy snow storms.
Translated by Russell Maddicks
Sunday, August 5, 2007
Auyan-tepui, Angel Falls and Pemon Myths

For the Pemon Indians of Venezuela's Gran Sabana region the imposing tepuis - the taple-top mountains which rise dramatically out of the jungle and the savannah - are believed to be the abodes of gods or spirits. The whole landscape, in fact, is represented in their myths and legends, with mountains, waterfalls, rivers and rocks all serving as reminders of the origins of their world and the culture heroes who brought it into being.
Tepui, the name the Pemon give to these mountains, literally means "house of the spirits" or "house of the gods".
Auyan-tepui, or Aiyan-tepuy, from which Angel Falls cascades 979m into the record books, means "Devil Mountain", according to Father Cesareo Armellada's "Diccionario Pemon".
Parekupa-meru, the Pemon name for Angel Falls, comes from the Pemon words kupa meaning "deep water", pare meaning "more", and meru meaning "waterfall". Together they could be translated as "waterfall of very deep water".
Kerepakupai meru is another Pemon name for the falls, recorded more recently, which translates from Pemon as "waterfall of the deepest place".
Roraima is the highest of the tepui's and the most easily climbed. Its name comes from two Pemon words: roroi meaning "blue-green" and ma meaning "great" or "powerful". The pemon also refer to Roraima as "The Mother of all Waters", because it feeds into three major river systems: The Orinoco in Venezuela, the Essequibo in Guyana and the Amazon River in Brazil.
Kukenan, the mountain next to Roraima, is better known to the Pemon as Matawi-tepui, meaning the "the house of the dead". The Pemon believe that the spirits of the dead reside there. The name Kukenan refers to the river which flows from the summit.
Wei-tepui comes from Wei, the Pemon sun god.
From the beach at Canaima camp the three tepuis you can see, from left to right are Nonoy-tepui, meaning "Buzzard Mountain", Kuravaina-tepui, meaning "Deer Mountain", and Topochi-tepui, meaning "Blowpipe Mountain".
One myth says that the deep holes in the top of the tepuis are the cooking pots of Mawarí, the god of rain and thunder.
For the Pemon, the world falls into two camps. The world of the Kamarakoto, the Arekuna and the Taurepan - as the different Pemon groups are known - and that of the Te-pon-kén, the foreigners, the outsiders, the Creoles and tourists who visit their land.
By Russell Maddicks
Tepui, the name the Pemon give to these mountains, literally means "house of the spirits" or "house of the gods".
Auyan-tepui, or Aiyan-tepuy, from which Angel Falls cascades 979m into the record books, means "Devil Mountain", according to Father Cesareo Armellada's "Diccionario Pemon".
Parekupa-meru, the Pemon name for Angel Falls, comes from the Pemon words kupa meaning "deep water", pare meaning "more", and meru meaning "waterfall". Together they could be translated as "waterfall of very deep water".
Kerepakupai meru is another Pemon name for the falls, recorded more recently, which translates from Pemon as "waterfall of the deepest place".
Roraima is the highest of the tepui's and the most easily climbed. Its name comes from two Pemon words: roroi meaning "blue-green" and ma meaning "great" or "powerful". The pemon also refer to Roraima as "The Mother of all Waters", because it feeds into three major river systems: The Orinoco in Venezuela, the Essequibo in Guyana and the Amazon River in Brazil.
Kukenan, the mountain next to Roraima, is better known to the Pemon as Matawi-tepui, meaning the "the house of the dead". The Pemon believe that the spirits of the dead reside there. The name Kukenan refers to the river which flows from the summit.
Wei-tepui comes from Wei, the Pemon sun god.
From the beach at Canaima camp the three tepuis you can see, from left to right are Nonoy-tepui, meaning "Buzzard Mountain", Kuravaina-tepui, meaning "Deer Mountain", and Topochi-tepui, meaning "Blowpipe Mountain".
One myth says that the deep holes in the top of the tepuis are the cooking pots of Mawarí, the god of rain and thunder.
For the Pemon, the world falls into two camps. The world of the Kamarakoto, the Arekuna and the Taurepan - as the different Pemon groups are known - and that of the Te-pon-kén, the foreigners, the outsiders, the Creoles and tourists who visit their land.
By Russell Maddicks

Pemon Myth 1: The Legend of Makunaima
Pemon Myth 2: The Tree of Life
Pemon Myth 3: The Great Flood and the Creation of Roraima
Canaima: Pemon Spirit of Death
Video of Angel Falls
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