DOBES Archive

The owner of the dogs
The story is about a man who loves his dogs very much. One day when he takes them to the jungle, they get lost following some animal. The man is very sad and follows them. He finds them at the place where the owner of the dogs lives. The Yurakaré people believe that every living being has an owner who takes care of them. The dogs also have an owner. The man asks the owner of the dogs to give his dogs back to him. After some discussion the owner of the dogs gives the dogs back to the man, with the condition that he must take good care of them. The owner of the dogs offers the man to call his canoe to take him over the river to get back to his house. He calls the canoe, which turns out to be a caiman. The owner of the dogs warns the man not to answer when the caiman asks him to call it names, since it will eat him if he answers. The caiman departs, taking the man and his dogs with him. At one point, the caiman asks the man to call it names, to call it caiman of the swollen eyes. The man is afraid and does not answer. He arrives safely at the other side of the river, goes to shore and walks away. After some time, he climbs a tree and calls out: "Caiman of the swollen eyes!" The caiman hears that and comes running to eat him. It can smell him and smashes the tree he is standing on. The man quickly hangs his shirt onto the tree and climbs up another tree. The caiman only gets to bite his shirt, thinking that it is eating the man. When it is done it goes away, satisfied. Safe, the man can finally take his dogs home., Un cuento sobre un hombre que quiere mucho a sus perros. Un día, sus perros se pierden en el monte, siguiendo a un animal. El hombre está muy triste y los sigue. Los encuentra en el lugar donde vive el dueño de los perros. Los Yurakaré creen que cada ser viviente tiene su dueño que lo cuida. Los perros también tienen su dueño. El hombre le pide al dueño de los perros que se los devuelva sus perros. Después de una discusión, se los devuelve, con la condición que el hombre tiene que cuidarlos bien. El dueño le ofrece al hombre llamar a su canoa para que lo lleve al otro lado del río para que pueda llegar a su casa. La canoa del dueño de los perros es un caimán. El dueño de los perros les dice al hombre que no debe contestarle al caimán cuando le pide que lo critique (al caimán), porque si lo contesta lo va a comer. El caimán lo lleva y después de un rato le pide que lo llame caimán de los ojos hinchados. El hombre está asustado y no contesta. Así llegan al otro lado del río, y el hombre se baja y se va. Después de un rato, se sube a un árbol y grita: 'Caimán de los ojos hinchados!' En seguida viene corriendo el caimán para comerlo al hombre. El caimán quiebra el árbol en que el hombre está parado con su cola. El hombre rapidito cuelga su camisa en el árbol y se sube a otro árbol. El caimán está mordiendo su camisa, pensando que está comiendo al hombre. Después de un rato se va satisfecho. Sano y salvo, el hombre puede regresar a su casa con sus perros.
San Pablo evidentiality
The investigator interviews the speakers about the evidentials of the Yurakaré language., La investigadore pregunta a los hablantes sobre los morfemas evidenciales del idioma Yurakaré.
GladisElizabet
The Family Problems Picture Task is described in: San Roque, Lila, Lauren Gawne, Darja Hoenigman, Julia Colleen Miller, Alan Rumsey, Stef Spronck, Alice Carroll & Nicholas Evans. 2012. Getting the story straight: Language fieldwork using a narrative problem-solving task. Language Documentation and Conservation 6: 135-174. The task consists of three parts. In the first part, the speakers describe what they see in the pictures. In the second part, they form a story with the pictures. In the third part, they tell the story they made to Jeremías, usually in third and first person.
al_210906_tradiciones
This session is about the old traditions of the Yurakaré. The speaker is sad about the fact that these traditions are not practiced anymore.The topics are the following: The loss of the old traditions, like the traditional "shilata" dance and the traditional clothing. The tradition of going from house to house, drinking chicha and doing "kuluta" (piercing each others through arms and legs). The rituals of initiation when a girl has her first menstruation. The painting and jewelry of the women. How the times have changes, and how the young people ar not interested anymore in the old traditions. The ritual mourning "wëwëti." How the old ones are tobacco and knew how to call the animals. How the men knew when their wifes were cheating on them, and how they punished them. How they looked at the bones of the boys to know whether they were men already. How they used to get married., Esta sesión se trata de las tradiciones antiguas de los Yurakaré. La habladora expresa su tristeza sobre el hecho que esas tradiciones ya no se practican más. Los temas son los siguiente: La pérdida de las tradiciones antiguas, como el baile tradicional "shilata" y el traje tradicional. La tradición de tomar chicha y hacer el "kuluta" (suncharse los brazos y las piernas el uno al otro), yendo de casa a casa. Los rituales de iniciación cuando una chica tiene su primera menstruación. La pintura y joyería de las mujeres. Como los tiempos han cambiado, y como los jóvenes no se interesan por las tradiciones viejas. El lamento ritual "wëwëti." Como los antiguos comían tabaco y sabían llamar a los animales. Como sabían los hombres cuando sus mujeres se metían con otro, y como las castigaban entonces. Como miraban el hueso de los chicos para saber si ya son hombres. Como antes se casaban.
ma_171106_lifehistory
MA is talking about his life. When he was very little, his mother died. His father married another woman, and he took little MA often for journeys to other villages. They also came to San Pablo, where they stayed. MA got sick, and his leg stayed lame. Then, MA married his wife, and his children were born. To them, he distributed his chocolate plantations, so that they won't fight., MA está hablando sobre su vida. Cuando era muy chico todavía, su madre murió. Su padre se casó con otra mujer, y a menudo llevaba al chico a viajar a otras comunidades. En estos viajes, llegaron a San Pablo, donde se quedaron. MA se enfermó, y su pierna se quedó inmovilizada para siempre. Después, Maximo se casó y nacieron sus hijos. A ellos, les repartió sus chocolatales, para que no se peleen entre ellos.
The jaguar man
A narrative about a man who turns into a jaguar when he goes to the jungle. In Bolivia, the jaguar is called 'tigre'. Therefore, in the translations the word tiger is used instead of jaguar. There is a man who does not believe that the jaguar man exists. He goes into the jungle to find out whether he really exists. Indeed, he sees a man come, take off his clothes, and putting on a tiger skin. Rolling around on the floor, this man turns into a tiger and walks off to hunt. Now, the other man of course believes in the existence of the jaguar man. He waits for him to come back and observes how the jaguar takes off its skin, and the man puts on his clothes again and leaves., Un cuento sobre un hombre que se convierte en un jaguar cuando va a al monte. El jaguar es llamado tigre en Bolivia, por eso la traducción en la transcripción es tigre en lugar de jaguar. Hay un hombre que no cree que el hombre tigre existe. Se va al monte para espiarlo. Allá, ve a un hombre llegando, que se saca su ropa y se pone un cuero de tigre. Volcando en el suelo se convierte en tigre y se va a cazar. El otro hombre ahora cree en la existencia del hombre tigre. Espera hasta que vuelve para sacarse otra vez su cuero y ponerse su ropa normal, y irse otra vez en forma de humano.
GladisArsenio
The Family Problems Picture Task is described in: San Roque, Lila, Lauren Gawne, Darja Hoenigman, Julia Colleen Miller, Alan Rumsey, Stef Spronck, Alice Carroll & Nicholas Evans. 2012. Getting the story straight: Language fieldwork using a narrative problem-solving task. Language Documentation and Conservation 6: 135-174. The task consists of three parts. In the first part, the speakers describe what they see in the pictures. In the second part, they form a story with the pictures. In the third part, they tell the story they made to Jeremías, usually in third and first person.
Traditional medicine
The speaker explains about the uses of some traditional medicines., La hablante explica los usos de algunos remedios tradicionales.
BenancioCelia
The Family Problems Picture Task is described in: San Roque, Lila, Lauren Gawne, Darja Hoenigman, Julia Colleen Miller, Alan Rumsey, Stef Spronck, Alice Carroll & Nicholas Evans. 2012. Getting the story straight: Language fieldwork using a narrative problem-solving task. Language Documentation and Conservation 6: 135-174. The task consists of three parts. In the first part, the speakers describe what they see in the pictures. In the second part, they form a story with the pictures. In the third part, they tell the story they made to Jeremías, usually in third and first person.
300807_convI
This conversation is about various topics., Esta conversación es sobre varias cosas.
San Pablo noun classes
The investigator interviews the speakers about the noun classes of the Yurakaré language., La investigadora pregunta a los hablantes sobre las clases nominales del idioma Yurakaré.
PabloRebeca
The Family Problems Picture Task is described in: San Roque, Lila, Lauren Gawne, Darja Hoenigman, Julia Colleen Miller, Alan Rumsey, Stef Spronck, Alice Carroll & Nicholas Evans. 2012. Getting the story straight: Language fieldwork using a narrative problem-solving task. Language Documentation and Conservation 6: 135-174. The task consists of three parts. In the first part, the speakers describe what they see in the pictures. In the second part, they form a story with the pictures. In the third part, they tell the story they made to Jeremías, usually in third and first person.
MercyAlex
The Family Problems Picture Task is described in: San Roque, Lila, Lauren Gawne, Darja Hoenigman, Julia Colleen Miller, Alan Rumsey, Stef Spronck, Alice Carroll & Nicholas Evans. 2012. Getting the story straight: Language fieldwork using a narrative problem-solving task. Language Documentation and Conservation 6: 135-174. The task consists of three parts. In the first part, the speakers describe what they see in the pictures. In the second part, they form a story with the pictures. In the third part, they tell the story they made to Jeremías, usually in third and first person.
GeronimoJulia
The Family Problems Picture Task is described in: San Roque, Lila, Lauren Gawne, Darja Hoenigman, Julia Colleen Miller, Alan Rumsey, Stef Spronck, Alice Carroll & Nicholas Evans. 2012. Getting the story straight: Language fieldwork using a narrative problem-solving task. Language Documentation and Conservation 6: 135-174. The task consists of three parts. In the first part, the speakers describe what they see in the pictures. In the second part, they form a story with the pictures. In the third part, they tell the story they made to Jeremías, usually in third and first person.
JedeonJuanCarlos
The Family Problems Picture Task is described in: San Roque, Lila, Lauren Gawne, Darja Hoenigman, Julia Colleen Miller, Alan Rumsey, Stef Spronck, Alice Carroll & Nicholas Evans. 2012. Getting the story straight: Language fieldwork using a narrative problem-solving task. Language Documentation and Conservation 6: 135-174. The task consists of three parts. In the first part, the speakers describe what they see in the pictures. In the second part, they form a story with the pictures. In the third part, they tell the story they made to Jeremías, usually in third and first person.
The Virgin of Loreto
The Virgin of Loreto was left alone by the peole of Loreto, because they did not have strong faith. One day, a woman went to the church to sweep it. Then, the Virgin started to cry. Since that day, the people of Loreto have faith again, and celebrate that day known as 'La lágrima de Loreto' - the 'Tear of Loreto'. The second topic of the session are the ancestors of the Yurakaré. They did not believe in God, but rather ate tobacco to get in touch with the lord of the tobacco, a spiritual being which gave them power., Los Loretanos habían dejado sola a la Virgen de Loreto, porque ya no tenían fé. Un día, una mujer se acordó y se fue a la iglesia para barrer. Entonces, empezó a llorar la Virgen. Desde ese día, la gente de Loreto a vuelto a tener fé, y se celebra este día cada año. Es conocido como 'La Lágrima de Loreto'. El segundo tema de la sesión son los antepasados de los Yurakaré. No creían en Dios, sino comían tabaco para entrar en contacto con el señor del tabaco, un ser mítico que les daba poder a los antepasados.
San Pablo miscellaneous
The investigator interviews the speakers about various topics of the Yurakaré language., La investigadora pregunta a los hablantes sobre varios temas del idioma Yurakaré.
San Pablo subordination
The investigator interviews the speakers about the subordination strategies of the Yurakaré language., La investigadore pregunta a los hablantes sobre las estrategias de subordinación del idioma Yurakaré.