By Kira Van Deusen
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Additional info for The Flying Tiger: Women Shamans and Storytellers of the Amur
He got out on the shore and thought, "How will I get across? You can't get there in an omorochka. Suddenly from the other side seven girls began to sing, inviting him. "Kilae, kilae," they sang, "How will you come across? An ordinary person can't do it. A hail of rocks will fall. " "I will come across. I'll put seven cooking pots on my head. "? And he went across. The rocks rumbled - guangutata, guangutata - they bounced off his head. The boots melted and sputtered - chaulili, chaulili. He leapt onto the shore and ran to the place where the seven girls lived.
They prayed for a good trip to a new place, to a new family. They went down a very steep hill and came to the village of Samarga on foot. They visited for several months. When it was time to come back, the older wife didn't want to go back, so they left her behind. The whole trip took about half a year, and they arrived back in March. On the way home they made sleds for themselves up on the mountain pass, put all the food and children on them, and came back down. Tosia said that when she was a girl in the thirties there were no villages and people lived scattered in the taiga.
Valentina explained that shamanic poles (the jiagda or spirit-figures mentioned in the story) can turn into the dwelling place of evil spirits if the soul of a deceased person who has not been seen off to the next world takes up residence in one of them. In that case it is necessary to break the pole. But in this case the servant lies to Yegdyga - the poles are the girls' protectors, and not the dwelling place of evil spirits (Simonov 1998, 386—7). Valentina sang the important conversations between Yegdyga and the gulls, as did Agdenka, the teller she learned the story from.
The Flying Tiger: Women Shamans and Storytellers of the Amur by Kira Van Deusen