TUBÚ
CHILDREN OF TIME AND SPACE
HɄMMɄRIMASA
SIRIANS FROM VAUPES
The TUBÚ HɄMMɄRIMASA Nation is part of the ethnic group geographically located in the department of Vaupés, on Colombia's eastern border with Brazil, between the APAPORIS, Vaupés (Colombia) and Río Negro (Brazil) rivers.
Territory located approximately 660 km (by air) southeast of the city of Bogota, capital of Colombia.
This territory was named by the ancestors as Hummu Dejhko Suhmuru which means the navel of the world, point of origin and evolution of man and formation of all living beings. In this place is Kharemá, which means, the river that distributes the purest honey of human knowledge on the face of the earth, where the largest number of members of his people were located.
Due to different situations of the Colombian internal conflict, several families are currently settled in Bogota, as in that way, they decide to share their knowledge in different territories of the country and the world.
CHILDREN OF TIME
AND SPACE
In times when men fought for the power of knowledge, plants and ancestral practices, Tubú, the first leader, listened to the listened to the longing of an unwoven, nostalgic, and violent society.
Tubú, in the story of his origin, transcends time and space, crosses twelve dimensions to answer this call and accompany the nations that already lived on the surface of the Earth and propose ways to balance what man had broken. Tubú, coming from another dimension, brings a knowledge of how to rebuild an unwoven society as ours, and brings the information of a circular social structure of leadership with the tools of the anaconda canoe; plants, dances, songs and stories.
Tubú did not remain on the face of the earth, he transcended into the depths of Humpíkhu Dia Patore, the lagoon of mother's milk, in the depths of the sea. In this place, Tubú materialized the first physical territory known as the body. Once made man, he emerged from Humpíkhu Dia Patore to the surface by the Black River. Already on land, Tubú as the first leader, invited different roles to accompany him in the reconstruction of society.
Each role brings an information, a proposal, and a specific function within a group, social process, or society.
The first role that accompanies Tubú is DIATTO YEPÃMÃSÕ (daughter of the evolution of the earth, descendant of the first drop of water), together with her, Tubú called her brothers and sisters giving them the mission to integrate into society.
The following roles are DIÃKARA SɄRÃ DARY HɄMMɄRY BAYARU (the echo of his existence is to rejoice life with dance). He invites the community to dance and shares songs and dances from a language that contains healing codes.
TUBU PERA HɄMMɄRY ÑẼKÕ YVRAGO is a public woman, a leader. Her staff is to make decisions and tell things as they are. She is a grandmother, a counselor.
DIAÑY HɄNTÃ SEKARY KUMU is the keeper of a nation's memory, custodian of the integrity of healing stories.
DIÃKARABU HɄMMɄRY ÑẼKÕ is the mediating energy that accompanying the melody of the dance.
TUMIRY DɄKɄ YUKɄ BARY BOOJ is the economist of a nation, the guardian of the agriculture, and keep the knowledge of the physical and spiritual nourishment.
MÃSÃ TUGO HɄMMɄRY ÑẼKKÕ is a leader woman, the hope of a nation.
IMIKÃ TARIRU BARY VERA KUARY BARU is the man who studies the different states of the body and mind, from the “water that has its own life”.
POAMÕ HɄMMɄRY ÑẼKÕ, her energy is logistics and order within a society, she sustains the warmth of the home from the physical food.
HŨMMUGUBU BŨJPHUÁ BARY VERA KUARY KUMU, the spiritual guide and memory of the knowledge.
In these times, the role of DIRÖAMASA, People of the Dawn, comes in. A new nation, new knowledge, that materializes the proposal to rebuild a society with the accompaniment of the knowledge of the TUBÚ HɄMMɄRIMASA nation.
These are the 12 ways of TUBÚ to walk in the dizziness of life and express its existence.
In his journey, Tubú experiences the great dizziness of life and materializes the knowledge of the plants that support the anaconda canoe, vehicle of knowledge, to propose a way to accompany and rebuild an unwoven society.
Accompanied by the knowledge and the power of the living word, Tubú proposes two languages: the daily language and the language of healing code; that is shared through dance, song and healing stories.
IMIKÃ TARIRU
BARY VERA KUARY BARU
Wisdom Keeper, traditional doctor and leader of the Tubú Hummurimasa nation.
Jaguar of the Yurupari and Dancer.
“I believe in the construction of a society associated with dance, summit of knowledge and maximum vehicle of healing, transmitted in stories. Within the dances, there are collective strategies that allow to weave paths or intertwine as a pretext for the balance of humanity. The meaning of dancing and listening to stories is to keep the community healthy by recognizing the difference”.
Formed in a community on the banks of the Apaporis River by the hand of his father Hummugubu, his stay in an urban context has not been easy, but taking on the responsibility of sharing to heal collectively is a challenge that has yielded positive results. Always willing to listen, teach from action, share and continue learning, in “the dizziness that is life” as it proposes his knowledge.
Founder of the urban council TUBÚ HɄMMɄRIMASA and creator of the Suary proposal as a way to bring together the community to create paths, crossed and shared from the simple, from the differences in everyday life, as an alternative to break down the barriers that separate and classify human beings.
THE ANACONDA CANOE
OF KNOWLEDGE
The Anaconda Canoe is the vehicle that supports the knowledge that plants bring as well as their ancestral use, it supports the tools to understand the dizziness of life.
On his journey, Tubú, the first Elder, measured his staff in search of Hummaá Dejhko Suhmuru (the world's navel). In this path, and faced with a variety of situations, Tubú knows he needs tools to understand and sustain the dizziness of life, and will materialize each of the plants in the anaconda canoe. In this way, each medicine has its own story, its own dance and its own song, forming a system of knowledge that complements each other to walk through life.
In the canoe anaconda, the basis of communication are the plants of Murú (tobacco), Ajphy and Nomé Ajphy (mambe), Murú Vera (Ambil) and Murundí (rape). These are plants that are always present in the context of the Ajphy Bara (space of sharing information), shared and accompanied at all times by the Elder.
In the Ajphy Bará space are shared information about the other plants of knowledge that are part of the Canoe Anaconda, its songs, its dances, its own spaces and its ancestral forms of sharing; The other plants that are part of the Canoe Anaconda are abénury (the mirror of the world), Humphiku SɄridy, and then the queens of knowledge which are Yemuru, Vihjiry and Gajphy.
“TUBÚ HɄMMɄRIMASA thinking is proposed so that society becomes aware of the importance and value of collective work, respect for customs and ways of sharing plants of knowledge with respect, taking care of their traditions.”
THE DANCE
From the cosmovision of the TUBÚ HɄMMɄRIMASA nation, life is associated with dances; dance is considered the summit of knowledge and maximal vehicle of understanding, accompanied by stories and healing codes.
For the Tubú Hummurimasa nation, dances are used to transmit knowledge, they are a tool to communicate and share the principles of their thought and cultural values. With dance and song, strategies are taught to get to know the other, understanding the difference, without hurting their culture and looking for an equitable exchange of knowledge.
Music and dance teach us to share our daily lives, they teach us that differences should not separate us and that we should unite or complement each other in order to have a better life. Dance is a collective strategy to understand the weaving that brings balance to humanity.