| 00:00:32 | Narrator: It's the first morning after the
eclipse,
and the cycle of ceremonies continues.
|
| 00:00:37 | A group of musicians awaken the village with
their flutes.
|
| 00:00:42 | [ Tribal flutes playing, bells jingling rhythmically
]
this is called the tiquara ceremony,
where the flutes must pass from house to
house
throughout the whole morning.
|
| 00:00:58 | Inside the longhouses,
young women are being painted up to join
the procession.
|
| 00:01:07 | Both mother and daughter want to please the
spirits
of the eclipse
and show them the effort they've made to
enchant them.
|
| 00:01:18 | The flute procession continues along the
ring of houses,
heralding the day of the dances ahead.
|
| 00:01:26 | Grass fibers are tied in a girdle
around the girl's waist.
|
| 00:01:30 | A short reed provides the final detail.
|
| 00:01:33 | It's alluring, and it shows off her feminine
beauty.
|
| 00:01:43 | As the flute procession grows,
the musicians pick up beautifully adorned
women
as they move from one house to the next.
|
| 00:01:54 | [ Flutes, bells continue ]
the women of the tiquara stand with their
backs to the flutes.
|
| 00:02:07 | They're not supposed to look at the musicians
till they join them.
|
| 00:02:23 | Around midday,
the villagers begin the long and exuberant
process
of body decoration.
|
| 00:02:30 | [ Speaking native language ]
the first layer of body paint is a shiny
oil.
|
| 00:02:44 | This works as a base layer
that will prevent the colorful paint from
rubbing off
in the heat of the dance.
|
| 00:02:55 | These paintings are often of butterflies,
but they also paint snakes, jaguars,
or any colorful combination that appeals
to the artist.
|
| 00:03:06 | The tools of the trade are nothing more than
a red dye
"
the seeds of the plant form an oily paste,
leaving their hands smeared in a vivid, natural
paint.
|
| 00:03:23 | [ All cheering ]
once the painting is over,
the leaders call to let the village know
that the rehearsals for the next eclipse
ceremony
are ready to begin.
|
| 00:03:36 | [ Cheering continues ]
[ all cheering ]
the yawalapiti rehearse all the dances,
which gives everyone a chance to warm up
and remember their moves.
|
| 00:04:04 | The dance is called the topinawana.
|
| 00:04:10 | By late afternoon, it's in full swing.
|
| 00:04:14 | [ Drumming rhythmically ]
the drummer and singer keep time,
which the dancers follow with their steps.
|
| 00:04:26 | If the rhythm speeds up, the dancers must
speed up, too.
|
| 00:04:33 | The women hold on to the men to keep time.
|
| 00:04:36 | So long as they know the moves of the dance,
any woman can dance with any man.
|
| 00:04:45 | The whole dance tells a mythical story
about spirits of the water world.
|
| 00:04:50 | The movements of the dance,especially the
swinging of arms,
symbolize fish swimming in water.
|
| 00:05:05 | [ Cheering continues ]
as the dance continues in the center of the
village,
chief aritana watches eagerly.
|
| 00:05:15 | Close-by is the shaman, irah, ever watchful.
|
| 00:05:23 | The day draws to a close.
|
| 00:05:25 | Aritana is pleased that the dance has gone
well.
|
| 00:05:29 | This means that the cycle of ceremonies
can continue tomorrow.
|
| 00:05:34 | So long as the spirits are happy,
he has nothing to fear.
|
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| 00:09:41 | Narrator: Dawn on the second day after the
eclipse.
|
| 00:09:46 | Even with the ceremonies in full swing,
the tribes still need to catch food.
|
| 00:09:52 | [ Animal chittering ]
two elders, hanaco and ualupay, have gone
spearfishing.
|
| 00:09:57 | Fishing is central to the yawalapiti way
of life
and the main occupation of the men.
|
| 00:10:08 | From an early age,
they're taught how to use fish traps, poison
plants,
and bows to hunt fish.
|
| 00:10:18 | The arrows are made specially to catch fish.
|
| 00:10:22 | The two prongs have a higher chance
of hitting the slippery flesh than a single
point.
|
| 00:10:28 | The rest is down to skill and accuracy.
|
| 00:10:33 | The hunter must not only be able to spot
the fish
through the water's glare,
but aim through the surface
which distorts the true position of the fish.
|
| 00:10:48 | Hanaco makes a strike.
|
| 00:10:52 | The arrow stays in the fish,which allows
him to retrieve it.
|
| 00:11:03 | It's a perfect shot.
|
| 00:11:07 | Back at the village,
the wrestling training commences.
|
| 00:11:11 | The young wrestlers head for a central space
in front of the men's hut.
|
| 00:11:17 | Just because it's a practice match
doesn't mean that it's not a very real contest.
|
| 00:11:24 | Wrestling here is often known as "huka-huka"
after the taunting sounds they make.
|
| 00:11:30 | These mimic the roar of a jaguar
and are intended to frighten and intimidate.
|
| 00:11:38 | Winning is straightforward --
just throw your opponent on his back.
|
| 00:11:47 | Each match usually has two or three rounds
and lasts from a few seconds to quarter of
an hour.
|
| 00:11:54 | [ Both grunting ]
here, tumen is playing another strong and
experienced player.
|
| 00:12:02 | He knows the champion's tricks and resists
his onslaughts.
|
| 00:12:19 | Eventually tumen accepts that the contest
is a draw.
|
| 00:12:24 | Winning will have to wait for another time.
|
| 00:12:33 | While the men train
for the afternoon's exchange ceremony,
the women stay inside the longhouses.
|
| 00:12:40 | Longhouses are made from wood and grass thatch.
|
| 00:12:45 | Larger than a passenger jet,
the houses take up to a year to build.
|
| 00:12:52 | Up to 40 people live in each one of these
huts.
|
| 00:12:57 | Husbands, wives, children, and grandparents
all share the same space.
|
| 00:13:05 | [ Speaking native language ]
the threatening presence of a storm
has brought an end to the wrestling training.
|
| 00:13:32 | Still in the wake of the eclipse,
a powerful rainstorm driving through their
village
could be seen as a sign that the spirits
are not happy.
|
| 00:13:47 | Only tumen, the champion wrestler,
braves the oncoming storm.
|
| 00:13:54 | It's brought the cycle of ceremonies
to a watery standstill.
|
| 00:13:59 | [ Thunder rumbles ]
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| 00:17:54 | Narrator: It's now the third day after the
eclipse,
and problems are mounting.
|
| 00:17:59 | The eclipse ceremonies have been brought
to a standstill
by bad weather,
and now the villagers are complaining
of headaches and nightmares.
|
| 00:18:08 | These are all the concerns and worries for
on--
chief aritana.
|
| 00:18:15 | Aritana knows what's happening to his people's
morale.
|
| 00:18:19 | He's heard the rumors.
|
| 00:18:21 | One of the young men in the village
suffered from nightmares during the night
and is blaming the presence of a bad spirit.
|
| 00:18:30 | Tatao is the chief's nephew,
and he's decided to performa painful bloodletting
ceremony.
|
| 00:18:37 | Bloodletting is practiced by all the xingu
indians,
a ritual that dates back centuries.
|
| 00:18:45 | The scratching implement is made from sharp
fish teeth.
|
| 00:18:57 | Tatao's wife, arica,
has also chosen to perform the healing rite.
|
| 00:19:03 | It's exactly the same for women.
|
| 00:19:06 | They also endure the scratching
with no show of pain or suffering.
|
| 00:19:25 | Aritana knows that there's also a second
problem brewing,
this time with his other nephew, the shaman.
|
| 00:19:34 | Irah is distrusted by some members of the
community.
|
| 00:19:39 | He was brought up in another xingu tribe
where he was thrown out because of accusations
of sorcery.
|
| 00:19:46 | Now rumors are spreading that, after all,
it's not supernatural spirits causing problems,
but his use of black magic.
|
| 00:19:56 | Aritana is wary of gossip,
and as chief, knows that he mustkeep harmony
amongst his people.
|
| 00:20:05 | [ Speaking native language ]
aritana knows that once a rumor has started,
it will be difficult to hold back.
|
| 00:20:35 | In times of trouble, the chief turns to his
gods for guidance.
|
| 00:20:41 | [ Speaking native language ]
as the village lingers in the wake of an
eclipse
and a canceled pequi festival,
aritana makes a decision that excites the
villagers.
|
| 00:21:05 | They will not only wrestle as planned
after the exchange ceremony,but the women
will wrestle, too.
|
| 00:21:13 | But, first, it's time for the exchange ceremony.
|
| 00:21:18 | "
one-half of the village
is pretending to be a neighboring tribe
who've come to trade their goods with the
yawalapiti.
|
| 00:21:32 | It's a demonstration ceremony,
but they're as excited as if it were the
real thing
since xingu indians love to trade.
|
| 00:21:43 | Aritana uses the occasion to show his support
for irah.
|
| 00:21:48 | Perhaps the happy occasion
will help to make any rumors of sorcery disappear.
|
| 00:21:54 | [ Speaking native language ]
traditionally,
exchange ceremonies are a chance
for neighboring communities to formally meet,
gather news, and resolve any unsettled disputes.
|
| 00:22:08 | Ooluxi exchange ceremonies like this
have been taking place for centuries.
|
| 00:22:13 | [ All cheering ]
[ speaking native language ]
after the exchange ceremony,
it's time for the wrestling contest.
|
| 00:22:43 | Although the wrestlers are fighting
to keep both their chief and the spirits
happy,
they're also young men,
and as competitive young men, they want to
win.
|
| 00:22:56 | [ Speaking native language ]
from an early age,
all young men are taught basic wrestling
skills.
|
| 00:23:16 | It teaches them the discipline and customs
of the tribe.
|
| 00:23:21 | Wrestling, they believe,
educates them in the ways of life.
|
| 00:23:26 | Losing and winning are momentary states.
|
| 00:23:29 | You will always stand up to fight another
day.
|
| 00:23:39 | [ Cheering ]
stepping into the ring
is also stepping into an ancient lineage
of cha
every time they wrestle,
the xingu tradition lives on another day.
|
| 00:24:24 | [ Grunting ]
[ all cheer ]
after the break,
the women not only show the men how to fight,
but they also perform the most beautiful
dance of all
to bring back the pequi festival.
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| 00:28:24 | Narrator: now it's
the women's turn.
|
| 00:28:30 | Their participation in the cycle of ceremonies
will help chief aritana to keep the eclipse
spirits happy.
|
| 00:28:40 | Tican, the organizer of the women's wrestling,
is first into the ring.
|
| 00:28:46 | She's playing one of her best friends,
but that doesn't make it friendly.
|
| 00:28:51 | They use the same moves and same skills
as the male wrestlers.
|
| 00:28:55 | There are no special rules just because they're
women.
|
| 00:29:05 | [ All cheer ]
arica, from the same household as tican,
now enters.
|
| 00:29:15 | Although shy,
she's got a reputation for being a formidable
wrestler.
|
| 00:29:33 | [ Shouting in native language ]
[ all cheer ]
[ speaking native language ]
central to a woman's role in yawalapiti society
is harvesting manioc.
|
| 00:30:23 | The manioc grows in large plantations
on the outskirts of the village.
|
| 00:30:29 | The plants quickly grow into tall bushes.
|
| 00:30:32 | It's the roots they're after.
|
| 00:30:36 | Gathering manioc is strenuous work.
|
| 00:30:38 | Without this simple vegetable, the community
would starve.
|
| 00:30:44 | [ Speaking native language ]
because of their skills
in transforming vegetables into bread,
women are at the heart of the community's
daily survival.
|
| 00:31:14 | If no one brings fish back from the river,
at least there will be bread on the plate.
|
| 00:31:22 | Making that bread is a skillful task.
|
| 00:31:25 | The women make it look easy,
but only because they've been doing it since
childhood.
|
| 00:31:35 | The first stage of bread-making
is to scrape the tough outer skin of the
manioc.
|
| 00:31:41 | Then the vegetable has to be squashed to
a pulp and sit.
|
| 00:31:51 | The vegetable pulp is then washed
to drain the natural toxins
that would otherwise make a person ill.
|
| 00:31:58 | This, in turn, is squeezed several times
till it's purified.
|
| 00:32:04 | The sticky dough is then left in the sun
to dry.
|
| 00:32:16 | Dried manioc flour is called "beiju,"
which is cooked on a wide clay plate over
the fire.
|
| 00:32:24 | The gluten in the beiju is sticky enough
to hold the bread in one piece.
|
| 00:32:39 | Another preserve of the women
is their exquisite body decorations.
|
| 00:32:44 | Like the bread-making, they do this together,
usually outside the houses.
|
| 00:32:52 | Solidarity is strong between the women,
united by one overriding fact of life --
hard work.
|
| 00:33:00 | [ Speaking native language ]
the women usually marry around the age of
16,
traditionally to a man chosen by their family.
|
| 00:33:27 | But times are changing.
|
| 00:33:30 | Tican divorced her chosen husband
against her parents' wishes and later remarried.
|
| 00:33:36 | [ Speaking native language ]
today tican and her friends
are preparing for the yamurikuma ceremony.
|
| 00:34:09 | They want to be as beautiful as possible
to show the enchantment of the woman's dance.
|
| 00:34:16 | [ Singing in native language ]
[ bells jingling rhythmically ]
yamurikumas are so special
that they're usually performed just once
a year.
|
| 00:34:31 | [ Singing continues ]
during yamurikumas,
women are allowed to don the headdresses
usually worn by men.
|
| 00:34:48 | The dazzling colors of the headdresses come
from birds,
such as the toucan.
|
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Narrator: After the yamurikuma,
the chief declares the eclipse ceremonies
a success,
and he's confident that the spirits of the
dark moon
are appeased.
|
| 00:37:48 | Relief and a feeling of contentment
descend on the yawalapiti.
|
| 00:37:54 | With the eclipse ceremonies behind them,
they can now look forward once again to the
pequi festival.
|
| 00:38:03 | The pequi festival is back on the agenda
now that the eclipse ceremonies are over.
|
| 00:38:13 | The villagers have gone to the swamp
to cut wood for the bird carvings.
|
| 00:38:19 | Traditionally,
they use wood from a special tree
which only grows in waterlogged soil.
|
| 00:38:25 | All these preparations are to celebrate the
pequi tree,
which has been important to xingu indians
since ancient times.
|
| 00:38:34 | Its fruit provides oil and can be cooked
and eaten
"
back at the village, the birds begin to take
shape.
|
| 00:38:51 | Bird carving is a man's job,
and each one of them takes great pride in
his handiwork.
|
| 00:39:05 | All the carvings depict hummingbirds,
the bird which represents the guardian of
the pequi tree.
|
| 00:39:15 | Once the carvings are ready,
it's time to bring the hummingbirds to life
with decoration.
|
| 00:39:22 | The yawalapiti use the juice of a wild fruit
called urucum
to get the red color.
|
| 00:39:37 | Finally, the hummingbirds are ready.
|
| 00:39:42 | As far as the yawalapiti are concerned,
and imbued with the invisible force
of the hummingbird spirits.
|
| 00:39:52 | The birds are left in the most sacred space
of the village --
in front of the men's hut, where the ancestors
are buried.
|
| 00:40:02 | There they'll stand
till it's time for the bird ceremony to begin.
|
| 00:40:09 | That night, something unexpected unfolds
in the village.
|
| 00:40:15 | There is talk of sorcery.
|
| 00:40:21 | Behind closed doors,
villagers are talking about an incident
that has just taken place.
|
| 00:40:26 | A woman named karay is suffering in the wake
of a severe fit.
|
| 00:40:33 | In a delirious trance,
she ran over to irah's house and accused
him of witchcraft.
|
| 00:40:39 | Four days earlier,
the shaman predicted that something bad would
happen,
but not even irah could have guessed
that it would happen to him.
|
| 00:40:51 | Now the shaman's house stands empty.
|
| 00:40:55 | He's fled yawalapiti in fear of his life.
|
| 00:40:59 | Though it's only an accusation,
xingu indians in the past have been known
to kill sorcerers.
|
| 00:41:07 | Karay's family have sent a canoe upriver
to fetch her father.
|
| 00:41:13 | He's a famous shaman,
who they believe can break the spell.
|
| 00:41:17 | Inside the longhouses,
the villagers are unsure whether irah is
to blame.
|
| 00:41:23 | Either way, xingu indians fear supernatural
spirits,
but even more, they fear sorcerers.
|
| 00:41:33 | [ Speaking native language ]
before dawn,
the renowned shaman has already arrived
and begun his healing ceremony.
|
| 00:41:54 | First he inhales smoke, which is considered
sacred.
|
| 00:41:58 | [ Moaning ]
there's no narcotic in the cigar,
and the trance is self-induced.
|
| 00:42:05 | This is the gift of a healer --
to be able to quickly slip into another state
of consciousness.
|
| 00:42:12 | The healing ritual is, by nature, intense.
|
| 00:42:17 | The medicine man is fighting black magic.
|
| 00:42:22 | [ Woman shouting in native language ]
the shaman has now entered the world
that only a medicine man sees and understands.
|
| 00:42:32 | He'll see shapes and objects
that tell him what's causing his daughter's
illness.
|
| 00:42:38 | A piece of string that he's found nearby
suddenly becomes a physical representation
of the spell that's strangling karay's soul.
|
| 00:42:49 | He cuts through the string,
symbolically releasing the spell.
|
| 00:42:57 | Smoke is associated with the spirit world
and is a constant part of the healing ritual.
|
| 00:43:05 | Karay now relies on her father
to remove the power of the sickness
through hands-on contact.
|
| 00:43:11 | [ Chanting in native language ]
[ speaking in native language ]
word has quickly spread that karay has recovered.
|
| 00:43:54 | The villagers waste no time
in getting back to the pequi festival.
|
| 00:43:58 | Even aritana is pleased.
|
| 00:44:02 | They've decided to continue with the alukaka
games
interrupted four days ago by the eclipse.
|
| 00:44:09 | Starting at the far end of the line,
the women try to break off one man at a time.
|
| 00:44:16 | They're allowed to pull, grapple,
tickle, thump, pry, and squeeze.
|
| 00:44:22 | This, of course, can be painful for the men,
and for those watching, highly amusing.
|
| 00:44:34 | Soon the line will be down to one man --
tumen, the champion wrestler.
|
| 00:44:42 | He must resist all the women together.
|
| 00:44:51 | [ All cheering ]
[ cheering ]
[ speaking native language ]
the alukaka games are now over.
|
| 00:45:35 | They began five days ago
before the eclipse interrupted the festive
occasion
and brought great change to their village.
|
| 00:45:42 | It's been a great pressure on their chief,
aritana,
who makes sure that even these last moments
are followed according to tradition.
|
| 00:45:51 | Having got this close to the climax
of the pequi festival,
they wouldn't want to anger the eclipse spirits
now.
|
| 00:45:59 | The dance of the pequi birds
is the grand finale of the festival.
|
| 00:46:05 | Inside the longhouses,
the women wait to join the procession.
|
| 00:46:09 | [ All cheering ]
[ bells jingling rhythmically ]
[ cheering continues ]
each longhouse receives the procession,
which moves from house to house throughout
the afternoon.
|
| 00:46:40 | [ Singing in native language ]
visible to all on the tall poles are the
sacred hummingbirds.
|
| 00:46:51 | The yawalapiti believe that they have come
to life
and are carrying the hummingbirds' spirits
around the village.
|
| 00:47:01 | Whoo! whoo!
|
| 00:47:03 | Narrator: The bird ceremony lasts many hours.
|
| 00:47:07 | By the end of the afternoon,
the hummingbirds will have involved the chief,
the villagers, and even some of the children.
|
| 00:47:19 | The ceremony comes to an end where it began
--
next to the men's hut,
the most sacred place for the yawalapiti.
|
| 00:47:37 | [ Speaking native language ]
behind the village,
the hummingbirds are quickly carried away
by the elders.
|
| 00:48:16 | The yawalapiti believe that just as they
brought them to life,
so they must be allowed to fly away.
|
| 00:48:23 | The hummingbirds live in the trees and rivers
beyond their settlement, whereall the other
spirits live, too.
|
| 00:48:32 | There they'll leavethe hummingbird carvings.
|
| 00:48:34 | They hope that the spirits inside them
will protect the fruit trees
till they call on them once again
for next year's pequi festival.
|
| 00:48:46 | [ Mid-tempo tribal flute plays ]
Narrator: What happens when a 15-year-old
girl
has to honor a marriage arrangement
made before she was born?
|
| 00:49:08 | [ Singing in native language ]
how does a young boy cope
with the ordeal of circumcision as he enters
manhood?
|
| 00:49:17 | When a community is threatened with witchcraft,
how can their ancestors give them protection
from sickness and death?
|
| 00:49:26 | This is the story of a family
who proudly maintain their traditional beliefs
in the hope this will give them
health and prosperity in the future.
|
| 00:49:41 | The himba live as their ancestors lived --
the lifestyle of the seminomadic tribe
that has endured for thousands of years.
|
| 00:49:51 | Without electricity or running water,
they build shelter from sticks and mud.
|
| 00:49:59 | And all of their personal possessions
can fit on the back of a donkey.
|
| 00:50:05 | Their wealth, they'll tell you,
comes from the beauty of this parched scrubland
in a remote corner of namibia and angola
in southwest africa.
|
| 00:50:18 | The daily life of the himba centers around
family
and managing herds of cattle, goats, and
sheep.
|
| 00:50:26 | It is a harsh and demanding life.
|
| 00:50:29 | The namib desert, which adjoins this parched
scrubland,
is one of the driest in the world,
and droughts are common.
|
| 00:50:37 | Finding sufficient water
and good grazing land is difficult.
|
| 00:50:41 | For the himba, cattle are everything,
providing them with both a means of survival
and a form of currency,
used even when negotiating the price of a
bride.
|
| 00:50:51 | It is not just the physical lifethat is demanding
of the himba.
|
| 00:50:55 | Their customs can be equally as harsh
on their emotional lives.
|
| 00:51:01 | Verera is 15.
|
| 00:51:03 | She's about to marry a man she's never met.
|
| 00:51:08 | She has just been taken away from her family
and, for the first time,to her future husband's
village,
which will be her new home.
|
| 00:51:17 | This is kumaipundo, the man she will marry.
|
| 00:51:21 | He went with his mother to collect her,
but now the bride and groom must travel separately.
|
| 00:51:26 | They will not meet until they arrive at his
village.
|
| 00:51:39 | The groom's mother, nguro, arranged the marriage.
|
| 00:51:42 | It's through the female side of the family
that social bonds and inheritance are determined.
|
| 00:51:49 | His father, kamapia, is head of the family
and over the next few weeks will be responsible
for performing the wedding rituals.
|
| 00:51:58 | Verera's mother-in-law claimed her
while she was still in her mother's womb.
|
| 00:52:04 | [ Speaking native language ]
her future husband, kumaipundo,
has known about the marriage arrangement
all his life.
|
| 00:53:26 | Although they have not met,
he has watched verera growing up from a distance.
|
| 00:54:13 | On verera's first night in the village,
her future father-in-law rubs her stomach
with his family's sacred butter fat
to start the process of initiating her into
the family.
|
| 00:54:30 | He teaches her about the new taboo she must
now observe
as she becomes part of her new husband's
family.
|
| 00:54:50 | For verera, the observance of a new set of
rules
marks the end of her old life with her parents
and everything she was accustomed to
during her childhood.
|
| 00:55:02 | [ Cattle mooing ]
[ men shouting in native language ]
the next morning, a bull is slaughtered
to celebrate the marriage.
|
| 00:55:21 | Wrestling an animal of this size
to the ground with bare hands can be dangerous,
even for men who have done it many times
before.
|
| 00:55:29 | [ Shouting continues ]
no part of the animal will be wasted.
|
| 00:55:41 | The skin will be used to make clothing.
|
| 00:55:44 | All the internal organs and offal will be
eaten,
even the bones.
|
| 00:56:04 | Before the meat is cooked,
kamapia has another task to perform
as spiritual head of the village.
|
| 00:56:17 | Living in a world full of suspicion and distrust,
the himba try to see into the future by reading
entrails.
|
| 00:56:27 | Kamapia follows paths of the arteries
and identifies local villages and landmarks
as if reading a road map.
|
| 00:57:00 | It's bad news for kamapia, who owns a lot
of black oxen.
|
| 00:57:04 | He's an important man,
and there are rumors that people jealous
of his success
are using witchcraft against him.
|
| 00:57:12 | But, for the moment,his son's wedding is
a priority.
|
| 00:57:20 | Himba women work hard minding stock,
collecting firewood, fetching water, and
cooking.
|
| 00:57:26 | But it's the men who cook the meat
for ritual celebrations.
|
| 00:58:05 | While the groom, kumaipundo,
has spent the day in isolation outside,
verera has been kept hidden away inside.
|
| 00:58:14 | Finally, she arrives
for the first partof her 2-week marriage
ceremony.
|
| 00:58:18 | Her bridesmaids are all from her husband's
family.
|
| 00:58:23 | While verera will always be a member of her
mother's clan
and will pass this on to her children,
at the same time, she must now become a memb
|
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