Woonani
Introduction
People might be forgiven for embracing their cultural norms so eagerly, and defending them with such passion, were they not able to see how those norms had changed, over time; and, therefore, know that society will continue to change, in very fundamental ways. Quite apart from the fact that other cultures exist, of course, and can be experienced, by travelling to them. And whilst we may not agree with — or even understand — the customs, attitudes and morality of another culture, this is only because we are looking at it from the perspective of an outsider, and through the lens of our own cultural conditioning. Simply knowing this should enable — if not compel — the suspension of judgement.
In Star Trek, for example, we see how essential it is not to judge other civilisations, or attempt to apply human values and sensibilities to alien cultures. The famous Prime Directive, a policy of non-interference, simply equates to, “live and let live.” And whilst it’s a concept that humanity is very familiar with, it is also, unfortunately, one that it has always struggled to embody, with tragic consequences.
As an anthropologist, I understand this better than most, and it has also helped me to keep a healthy distance from ‘my own’ culture. By which I mean, the random society into which I happened to be born. This detachment is essential, in fact, in order to do my work, and remain objective. And whilst it’s not always easy, to stay completely neutral, it’s a discipline that I think everyone would be wise to adopt, not only for their own sake, but in the interests of everybody else.
* * *
Nothing in the field of anthropology is more exciting, more rewarding, or more dangerous, than making first contact with an unknown indigenous community. And whilst that honour had technically fallen to others, the previous year, it was nevertheless the first time that the Merrani tribe, in southern Peru, had ever seen a white man. Although, given my deep tan, my beard, and my clothing, there wasn’t exactly a lot of whiteness on display, that day.
Nevertheless, I immediately became the centre of attention, as my translator and guide, Acha, attempted to protect me from the numerous little children, who were attempting to touch me. “They just want to verify that you’re real,” he said.
“Yes, I’m very real,” I told them, in English, before a village elder stepped in, to shoosh them away.
Refreshments were then offered to us, which we politely accepted. Although, I did ask Acha what, exactly, I was about to drink. “Nothing that your stomach can’t handle,” he replied, which wasn’t particularly reassuring. The concoction tasted pleasant enough, however, and I smiled at the elder, to show my appreciation.
Whilst I obviously had a lot of questions that I wanted to ask him, I was immediately subjected to a barrage of questions myself, which Acha struggled to translate, at times. Still, I felt that I understood what was being asked. And, not surprisingly, based on my previous experience of such occasions, most of the questions had to do with me, personally, rather than the wider world.
In any case, it was during this Q and A session, in the shade of a large Cinchona tree, that something very unexpected happened. “Woonani,” exclaimed the elder, leaping to his feet, “woonani, woonani, woonani!”
I immediately turned to Acha, for an explanation. “What on earth did you tell him?” I asked.
“Only what you told me to say,” he replied. “I don’t know why he’s so excited about it.”
It wasn’t just the elder who was excited, however. Soon, everyone in the village had seemingly emerged, and had spontaneously begun to dance, bang drums, and generally engage in what appeared to be a celebration. “Woonani?” I queried.
“Woo refers to a girl child,” said Acha, “and nani means to love something, with great passion.”
“So, girl-lover, then?” I reasoned.
“Yes. Did I misunderstand what you were trying to tell him?”
“No. The only reason I didn’t use that term, myself, is because I didn’t think it would translate.”
Before I knew what was happening, I had been seated on a chair of some kind, which several villagers proceeded to raise up, as if to put me on display. For a moment, it felt as if I’d been mistaken for a god. Acha, meanwhile, was busy trying to ascertain what, exactly, was going on. It would be some time, however, before he’d have an opportunity to brief me on his findings.
* * *
“Where have you been?” he asked, as I stumbled into his hut.
“Acha, my friend, I’m not entirely sure where I’ve been. All I can tell you is that I’d very much like to go there again.”
“Are you drunk?” he asked.
“Oh, I’m definitely under the influence,” I told him, “…of love.”
“Well, listen, Michael, because this is fascinating.”
“I’m listening.”
“Apparently, a woonani is considered to be a very special and unique person, in this culture. And after the last woonani died, several years ago, they have been praying to be blessed with another.”
“Why though?”
“Several reasons. Firstly, because the love of a woonani is known to be stronger, and more potent, than any other form of love. Stronger, for example, than the love of a parent, for their child, or of a husband, for his wife. And, because of this incredible love, the woonani works tirelessly, on behalf of the whole village, in order to make it a better place for the girls who live within it.”
“Makes sense.”
“Secondly, only a woonani can properly introduce girls to the joys of intimacy, and love, and thereby make them experienced lovers, by the time they eventually take a husband. Ordinary men, by contrast, being fixated on large breasts, have no interest in matorowoo.”
“Matorowoo?”
“Sorry… flat-chested girls.”
“Ah.”
“And, thirdly, you’re going to love this one: The spirit, or soul, of the woonani, is thought to come from the sky, rather than from the earth. In other words, from God. Which is another reason why a woonani is considered to be such a blessing to the community.”
“Wow. Did you inform the elder how woonani are perceived and treated in Western culture?”
“I did.”
“And?”
“He wept.”
Summary
What is a woonani?
Woonani (woo-nah-nee), which can be either singular or plural, is a word that comes from a short story, of the same name, by Jay Dolan. It derives from an indigenous community in southern Peru, for whom ‘woo’ means female children and ‘nani’ means to love something, with great passion. A literal translation would be ‘girl-lover’, but that term doesn’t capture the reverence and respect with which the woonani are viewed by the Merrani tribe.
Why are woonani so revered?
According to anthropologist, Michael Bennet, the love of a woonani is, “known to be stronger, and more potent, than any other form of love. Stronger, for example, than the love of a parent, for their child, or of a husband, for his wife. And, because of this incredible love, a woonani works tirelessly, on behalf of the whole village, in order to make it a better place for the girls who live within it.”
Is that the only reason?
No, Bennet also reports that, “only a woonani can properly introduce girls to the joys of intimacy, and love, and thereby make them experienced lovers, by the time they eventually take a husband. Ordinary men, by contrast, being fixated on large breasts, have no interest in flat-chested girls.”
So how is a woonani not a paedophile?
Because the Merrani tribe have never made a distinction between adults and children, with respect to their capacity to enjoy and participate in sexual intimacy. Although, sexual intercourse itself is not considered appropriate until a girl has had her first blood.
Also, a woonani is not merely attracted to girls, sexually, but loves them so completely that he devotes his entire life to ensuring their happiness. Once grown-up, therefore, it is said that the love of a woman, for her childhood woonani, is not something that ever fades.
In Western culture, by contrast, the negative connotations of paedophilia stem from a combination of cultural taboos, arbitrary legal definitions and restrictions, as well as the reality of child abuse and sexual predators.
Do woonani exist in Western culture?
Yes, they exist everywhere. However, in the absence of a supportive cultural context, and environment, they are unlikely to understand themselves, fully, and will certainly not understand any social hostility towards them. Even Western woonani, however, will generally not see any reason to apologise for what they are, and may even be critical of the society in which they live.