YURUPARY ORIGINS OF A FEMININE-MASCULINE DUALITY: THE 'SHAMANIC FLIGHT' OF THE DAUGHTERS OF THE MOON IN THE TUKANO ORAL TRADITION OF THE VAUPES REGION OF COLOMBIA is a multidisciplinary comparative study between five versions of the Yurupary myth of the Vaupes region of Colombia that is a significant part of the collective memory, culture and oral tradition of the Amazonian Region. The vuelo chamanico (principal theme of the fifth version) made by the two women the main characters, symbolizes among other intertwined themes in the narration: the origin of women's wisdom in the Tukanoan tradition These versions are: Yurupary-Mito, Leyenda y Epopeya del Vaupes: Con la traduccion de la 'Leggenda dell'Jurupary' del conde Ermanno Stradelli por Susana N. Salessi by Hector H. Orjuela (1983). Text I in Yurupari Studies of an Amazonian Foundation Myth by Gerardo Reichel-Dolmatoff (1996). The third and fourth versions in La oralidad en Yurupary o la exegesis de lo inaccesible: estudio comparativo entre el texto del conde Ermanno Stradelli y una transcripcion de don Antonio Guzman y Gerardo Reichel-Dolmatoff (Carriazo Osorio y el Abuelo Miru Puu, 2002) were given by el Abuelo Miru Puu in 2001 and 2002. The latter was a storyteller of the Mimi-Pora indigenous people of the Vaupes And the fifth version of the myth corresponds also to the Abuelo Miru Puu given in Spanish to Ariel Jose James: MASA BEHKE YURUPARY MITO TUKANO DEL ORIGEN DEL HOMBRE (2003) I propose that the fifth version, MASA BEHKE YURUPARY MITO TUKANO DEL ORIGEN DEL HOMBRE, is closer to representing the indigenous people's mythical reality of this particular Latin American region, while earlier versions such as the Leyenda del Yurupary , 1890 translated from Nengatu language into Italian by Ermanno Stradelli and the Text I, by the anthropologist Gerardo Reichel-Dolmatoff represent theoretical assertions of the western mind, being translated and not transcribed. I reconstruct the concepts of myth and mythological reality (oral history) and I propose that even while these two versions deal with symbology and metaphorical language, the fifth version is the one that is viewed as part and parcel of the daily life of the indigenous people of the region. The European tendency of viewing mythology with a heroic (thus unreal) zeal is contrary to the native ideology, which is ontological
