El Palabrero se reconoce desde un momento antiguo, donde el acto de soñar se transformó en fórmula elemental para descubrir y recrear los vínculos espirituales del individuo con los elementos míticos y sociales. Entre los Wayúu la fuerza del sueño revela el misterio de los antiguos alientos de vida que integran el entorno natural. En el contexto cultural se interpreta la vida dentro de un ámbito natural y otro de carácter religioso y sobrenatural, donde se establecen como causas de su propia negación la alteración de las relaciones armónicas de los individuos con los espíritus activos de la naturaleza. La vida cotidiana está impregnada de relaciones productivas y prácticas rituales y artísticas, que se orientan para conservar la armonía con la naturaleza.
En cierto modo se considera que los principios de correspondencia con el entorno natural afectan a determinados componentes de la unidad biológica, social y cultural del individuo. Bajo el concepto de correspondencia se reafirman las normas tradicionales, que conservan los derechos de los individuos y las entidades responsables de conservar el orden natural en los territorios ancestrales sagrados.
Desde el punto de vista mitológico el Palabrero está asociado a determinadas especias de la fauna silvestre, las cuales presentan como características especiales ciertas excentricidades en sus cantos o aullidos armónicos, que se interpretan como un despliegue para establecer armonías y correspondencias con la naturaleza. Según el origen mítico, inicialmente fue asociado al Ala´ala, especie de primate, conocido con el nombre de mico aullador. Posteriormente se reconoce al pájaro Utta como el ave primigenia, que fue capaz de establecer los primeros preceptos de armonía social entre los Wayúu. En la dinámica cultural también se reconocen a otras especies de aves, tales como el Wa´akawai (halcón macagua), el Püsichi (murciélago) y el pájaro Aliruashi, que aparecen en los relatos mitológicos como legítimos legisladores, que han sido llamados a sentar los criterios propios del Sistema Normativo Wayúu. De este modo se produce la resignificación de los valores que afianzan las facultades especiales de las autoridades tradicionales y se instituyen las normas rituales de convivencia social y espiritual.
En la organización social Wayúu se reconoce la institución de los Alaülayuu, reconocidos como legítimas autoridades tradicionales, que a partir de la condición de Alaülaa (tío materno) y el despliegue del carácter sensato de un Laülaa (persona adulta mayor), ejercen la autoridad en el seno de su grupo familiar. Un tío materno ejerce el mando y la representación de la familia, asumiendo muchas de las funciones y obligaciones socioeconómicas que corresponden socialmente a un padre. En consecuencia, asume la responsabilidad de proteger los bienes e intereses familiares, promoviendo los buenos comportamientos en los sobrinos o hijos de sus hermanas. Dentro de estas funciones está el de interpelar ante los actos censurables que atentan contra la dignidad de la familia, así como responder por las acciones imprudentes que se cometen a individuos de otras familias, sobre todo, cuando se afectan las buenas relaciones con otros clanes de la comunidad.
Como líder natural de la familia, el Alaülaa está forzado a presidir las negociaciones interfamiliares y dirimir los conflictos que se presenten con otros clanes; a él se acude inmediatamente para concertar en nombre de todo el clan familiar. Su importancia en la familia consiste no solamente en su función política y de control intrafamiliar, sino también en su capacidad para mantener el bienestar social en la comunidad. A través de esta función en la familia y sus capacidades en la gestión y resolución de conflictos puede alcanzar, en suma consecuencia, el rango de Alaülayuu o autoridad tradicional, en el que asume una mayor responsabilidad como representante legal de toda una comunidad. Durante este oficio adquiere cierta autonomía para realizar labores en coordinación y organización social, donde su autoridad se restringe solamente a la zona ocupada por su comunidad. De acuerdo a estas facultades en la gestión comunitaria, el Alaülayuu puede obtener el amplio reconocimiento de la colectividad, logrando abarcar otras dimensiones sociales que lo llevan a ejercer cierto liderazgo, que bien puede ser en condición de Pütcheejana (mensajero tradicional), o Pütchipü´üi (palabrero tradicional).
Asumiendo la categoría de Pütchipü´üi, el Alaülayuu funciona convenientemente como un agente de control social para las diversas aplicaciones de justicia, y ejerce naturalmente la función de un justo conciliador tradicional, conocedor de todo el Sistema Normativo Wayúu o “Derecho Wayúu”, el cual se establece a través del valor de la palabra. Su figura representa todo el sistema de compensaciones que se dan en el orden cultural del pueblo Wayúu. En esta labor se destaca especialmente por tener una buena erudición y un amplio conocimiento de la cultura y las normas de convivencia social de los antepasados, cuyos procedimientos se han instituido y enriquecido en la propia tradición y en la fuerte interacción social con el Alijunayuu (personas no indígenas).
Como figura institucional, el Pütchipü´üi es el pensador de lo pacífico, el que lleva consigo la palabra pacificadora. Se caracteriza por ser un especialista en la solución de conflictos y disputas en todo el orden social. Su capacidad para persuadir la pone al servicio de toda la comunidad, con el único propósito de evitar violentas acciones guerreras entre clanes. Entre sus virtudes personales predomina un repertorio de palabras que conllevan, en primera instancia, al diálogo y al entendimiento, así como al arreglo y al pago de compensaciones, restableciendo la armonía social a través de la conciliación y la reconciliación. En otras intervenciones, promueve la paz, la convivencia, el progreso y los lazos que fortalecen la hermandad. El palabrero tradicional cultiva en sus virtudes personales hábitos que corrigen actitudes mediante consejos y prácticas de comportamientos éticos y morales, con los cuales ha promovido históricamente la armonía social del individuo en la sociedad Wayúu.
Fuente: El Palabrero. Periódico de la Nación Wayúu. No. 1. Año 1. Agosto–Septiembre de 2009. Wajiira. P. 5.
*Pintor e investigador cultural Wayúu
Tomado de:Notiwayuu


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