The idea is to help the baby "see" an arutam soul, when the baby is under the influence of the tsentsema plant. The belief is that boys need them but girls don't, and boys are not born with an arutam, so they must obtain them along their growth pattern. The arutam is believed to give supernatural powers, and helps a person survive through the lifetime Meanwhile, Daniel Steel writes in the journal Ethnohistory (Steel 1999) that technology has affected the Jivaro culture (albeit in a different way that technology has affected Mexico). In fact, the Jivaro have been known for their skills in warfare, which relates to their need to protect their communities and gardens from intruders who would do them harm. While the violence against women in Ciudad Juarez takes place in an environment of global industrial (manufacturing) growth, the increase in violence in Ecuador by the Jivaro (between 1940 and 1970) went though a stage where "highly valued manufactured goods" such as machetes and firearms were readily available.

The "fluctuations in...

"Gender Violence and the Denationalization of Women's Rights in Ciudad Juarez, Mexico." CR: The New Centennial Review 5.1 (2005): 255-292.
Harner, Michael J. The Jivaro: People of the Secret Waterfalls. Berkeley: University of California Press, 1972.

Livingston, Jessica. "Murder in Juarez." Frontiers: A Journal of Women's Studies 25.1 (2004):

Lopez, Ian F. Haney. "The Social Construction of Race: Some Observations on Illusion,

Fabrication, and Choice." Harvard Civil Rights - Civil Liberties Law Review. Retrieved from Database May 29, 2007.

Nieves, Evelyn. "To Work and Die in Juarez." Mother Jones. (2002). Retrieved May 27, 2007, at http://www.motherjones.com.

Steel, Daniel. "Trade Goods and Jivaro Warfare: The Shuar 1850-1957, and the Achuar, 1940-

1978. Ethnohistory, 46.4 (1999): 746-763.