Omagua Surnames in the Nineteenth Century
I have been in Iquitos since Wednesday afternoon, and spending time here inevitably leads me to revisit research questions related to Omagua, a Tupí-Guaraní language most recently spoken in a handful of communities on the left bank of the Amazon River between here and Nauta (before motors, two days' paddling in a canoe upriver). In 2013 I was fortunate to be able to spend time reviewing the Catholic sacramental registers at the Parroquia San Felipe y Santiago in Nauta and at the Vicariato Apostólico in Iquitos. My specific goal at the time was to locate the baptismal and marriage records of ancestors of the elderly Omagua individuals with whom I was working at the time. This led to a somewhat larger investigation, searching those registers for individuals who resided or were baptized in Omagua-speaking communities, as well as for Omaguas possibly residing elsewhere. One result is a database of 433 baptisms spanning 1858 to 1930 and ranging over the following locations of baptism: Anexo de Omaguas, Iquitos, Luceropata, Nauta, Omaguas, Panduro, Paraíso, Perdón de Omaguas, Pueblo de Omaguas, San Ignacio, San Joaquín de Omaguas, San Salvador de Omaguas, and Santa Catalina. (The relationships between and histories of these toponyms warrant a blog post in themselves.) The database is by no means comprehensive: numerous records were not recorded due to time if I deemed them irrelevant; certain records were only recorded in summary fashion, etc. However, the database is for all intents and purposes comprehensive in regards to individuals baptized in Omagua-speaking communities (e.g., not Nauta) in the 19th century. (Many Omaguas were baptized in Nauta, and certainly many, many more were either not baptized, or baptized with records in registers the whereabouts of which are unknown.) The goal of this blog post is to home in on a set of surnames that can be considered originally of Omagua origin.
The earliest known recorded baptism from an Omagua-speaking community is the baptism of León Huaní Cahuasa on April 7, 1869 in San Joaquín de Omaguas, the son of Marcelo Huaní and Victoria Cahuasa. (The original reads <Leon Guani Cauasa>. León, or Leoncio as he came to be known, is the paternal grandfather of two of the Omaguas with whom I have worked.) This corresponds to the site of the original Jesuit mission settlement that was abandoned upon the expulsion of the Jesuits by the Spanish king Carlos III in 1767. It is, crucially, not the site of the modern-day community that bears the same name. (The location of the latter is the result of a significant migration of Omaguas in the 1880s.)
Of all the paternal surnames of the fathers and mothers of baptized children in the database (n.b., not maternal surnames, which are not provided, and not the surnames of godparents), and excluding known European surnames (i.e., Spanish, Portuguese, Basque), the following list of 129 distinct surnames emerges. I have chosen a principal orthographic representation and included variants in brackets. Forms in fancy brackets are not attested as such, but are included so that surnames alphabetize in a more searchable way. There are surely European surnames in this list that I have not detected.
Aguite, Ahuanari, Amaringa [Amaringo], Amuño [Amuñe, Amoño, Amonio], Aquituari, Aricara, Arimuya, Arirama, Ashianga [Shianga], Asipali [Asipalse], Atravera [Atravira], Bancho, Barbarán, Bardales, Cabudibu [Camudivo, Cabodibu, Camodihuo, Camodivo, Camovino, Camolvino, Camudilmo, Camurivino, Camadivina], Cachique, Cahua, Cahuachi [Cuhuachi, Cahuache, Cavache], Cahuasa [Cahuaza, Cauasa, Cahuasha, Cuacha, Causa], Cahuayamba, Camasea, Cananahue, Canayo, Canilaua, Carihuasairo, Cataquiri, Cayamano, Cumari [Cayamari], Chanchari [Chancharin], Chota, Chuña, Chuquitalla, Comadior, Cuipa, Cuipano [Cuipana], Cumapa, Curarupio, Curichimba, Curico, Curimayari, Curinoque, Dahua, Dantas, Fasanando, Genari, Gileo, Gutapaña, Huaimacari [Huaymacari, Guaymacari], Huanaquiri [Guanaquiri, Huanaquire], Huaníu [Huani, Guani], Huanuiri, Huaratapairo, Ivarán [Ihuaran, Ibarán, Ibarana, Ibarane], Icahuate, Icomena [Ycomena], Icube, Iguaraque, Inuma [Inhuma], Ipuchima [Ipullima, Ipushima, Ipushimi], {Irayara} [Yrayara, Iruyara], {Iruni} [Yruni], Isuiza [Ishuisa], Lachuma, Laulate, Macusi, Machapana, Macuyama, Magín, Mananita, Manayiño, Manchinari [Manchirari], Manihuari, Manuyama, Marafina, Marapara, Mashucán, Mauña, Mestanza, Moena [Muena, Mueno], Mozombite, Muñúc, Murayari, Napiama, Nashnato, Naunate, Obando, Ochavano, Pacaya, Panduro, Parano, Pezo, Pisango, Puyo, Quicuve [Quicubi], Rehué, Ricopo [Ricopa], Rimachi, Ritama, Sapuarico, Saquiray, Seion, Serrón [Serón], Serroy [Serroi], Shiampi, Shuña, Sía, Sihuana, Sinarahua, Solsol, Tamani, Tangoa, Tapayuri, Tapullima, Taricuarima, Terradas, Tihuaya [Tiguaya], Tina, Tuirima [Tuiruma], Tuisima [Tuizima, Tuisuma, Tuizuma, Tuyzuma, Tuishima, Tuishuma, Tuisumi], Tutushima, Uyaco [Huyaco], Viena, Yahuarcani, Yaicate, Yumbato, Zangama, Zumaeta, Zuta.
Of these, 24 are generally considered to be Kukama surnames. (Kukama is the other Tupí-Guaraní language of the region that is very closely related to Omagua. Omaguas and Kukamas have interacted in various ways, but especially through intermarriage in certain regions, for many centuries.) All but 4 of the Kukama surnames in the following list -- Aricara, Cataquiri, Curimayari, and Pacaya -- are in Rosa Amías Murayari and Rosa Vallejos Yopán's (2015) dictionary of the language.
Ahuanari, Aquituari, Aricara, Arimuya, Arirama, Cumapa, Cataquiri, Curico, Curinoque, Curimayari, Huaimacari, Huanaquiri, Iguaraque, Inuma, Macuyama, Manihuari, Manuyama, Murayari, Pacaya, Tamani, Tapayuri, Tapullima, Yahuarcani, Yaicate.
Their Kukama spellings are:
awanari, akituari, arikara, arimuya, arirama, kumapa, katakiri, kuriku, kurinuki, kurimayari, waimakari, wanakiri, iwaraki, inuma, makuyama, maniwari, manuyama, murayari, pakaya, tamani, tapayuri, tapuyima, yawarkani, yaikate
A different way of looking at the database is to search only for the subset of non-European surnames attested before 1900, as in the following list. I include only a single variant.
Aguite, Amuño, Aranda, Arimuya, Ashianga, Asipali, Atravera, Bardales, {Cabudivo}, Cahuasa, Cahuayamba, Castro, Cayamari, Chota, Collantes, Cuipano, Curico, Curimayari, Gómez, Gonzales, Huanaquiri, {Huaní}, Hidalgo, {Irayara}, Ivarán, Icomena, Iguaraque, Inuma, Ipuchima, Isuiza, Jaramillo, Laulate, Llerena, Machapana, Macuyama, Manchinari, Manihuari, Manuyama, Marapara, Mariño, Moena, Muñúc, Pacaya, Panduro, Peña, Sapuarico, Saquiray, Sihuana, Sinarahua, Soria, Torres, Tuisima, Yahuarcani.
Yet another way of looking at the database is to return all surnames (again, not those of godparents), regardless of geographic origin, attested in the baptisms that took place in a known Omagua-speaking community, and before 1900. This will be the list most useful to us, and includes the following toponyms: Anexo de Omaguas, Omaguas, Perdón de Omaguas, San Joaquín de Omaguas, San Salvador de Omaguas.
del Águila, Aguite, Ahuanari, Aquituari, Amaro, Amoño, Aranda, Arévalo, Arimuya, Ashianga [Shianga], Asipalse, Atravera, Bancho, {Cabudivo} [Camadivina, Camovino, Camolvino], Cahua, Cahuasa [Cahuaza, Cauasa, Causa], Cahuayamba, Canayo, Canilaua, Castro, Chota, Collantes, Cuipano, Cumari, Curinoque, Eguren, Genari, González [Gonzales], {Huaní} [Guani], Huaimacari [Guaymacari], Ibarana [Ibarane, Ihuaran], Icomena, Icube, Ipuchima [Ipullima, Ipushima], Inuma, Iruyara, Jaramillo, Laulate, Llerena, Luna, Macuyama, Manchinari, Manihuari, Manuyama, Marapara, Marino [Mariño], Muena, Naunate, Pacaya, Peña, Quicuve [Quicubi], Ruíz, Saquiray, Seion, Serrón, Shiampi, Sihuana, Sinarahua, Soria, Tamani, Tiguaya, Torres, Tuisima [Tuisuma, Tuysuma], Uyaco, Yahuarcani.
If we then exclude known European and Kukama surnames, we are left with the following list.
Aguite, Amoño, Ashianga [Shianga], Asipalse, Atravera, Bancho, {Cabudivo} [Camadivina, Camovino, Camolvino], Cahua, Cahuasa [Cahuaza, Cauasa, Causa], Cahuayamba, Canayo, Canilaua, Chota, Cuipano, Cumari, Genari, {Huaní} [Guani], Ibarana [Ibarane, Ihuaran], Icomena, Icube, Ipuchima [Ipullima, Ipushima], Iruyara, Laulate, Manchinari, Marapara, Marino [Mariño], Muena, Naunate, Quicuve [Quicubi], Saquiray, Seion, Serrón, Shiampi, Sihuana, Sinarahua, Tiguaya, Tuisima [Tuisuma, Tuysuma], Uyaco.
We can narrow this list down further. Aguite, and its variants Ahuite or Ahuiti, is widespread across Peruvian Amazonia, and is likely not specifically of either Omagua or Kukama origin. Chota is similarly widespread across Peru. Other surnames can be excluded as not Omagua or Kukama based on phonotactic criteria: Amoño, Ashianga [Shianga], Asipalse (recall its variant Asipali, i.e., with an impermissible <l>), Bancho, Cahuayamba, Canilaua, Genari, Laulate, Manchinari, Muena, Seion, Serrón, Shiampi, Sihuana (i.e., [si] is attested only in the Omagua word sisa 'face'), and Sinarahua.
This reduction results in:
Atravera, {Cabudivo} [Camadivina, Camovino, Camolvino], Cahua, Cahuasa [Cahuaza, Cauasa, Causa], Canayo, Cuipano, Cumari, {Huaní} [Guani], Ibarana [Ibarane, Ihuaran], Icomena, Icube, Ipuchima [Ipullima, Ipushima], Iruyara, Marapara, Marino [Mariño], Naunate, Quicuve [Quicubi], Saquiray, Tiguaya, Tuisima [Tuisuma, Tuysuma], Uyaco.
Now we have to dig deeper. The earliest attestation of Atravera is as Atravira, when Victoria Atravira served as godmother in Nauta to a girl with parents labeled as indígenas de Omaguas in October 1863. The next attestation as such is the baptism of Francisca Atravira Marapara on September 18, 1870 in Nauta, the daughter of Gaspar Atravira and Regina Marapara, both of whom are labeled as indígenas de este, i.e., of Nauta. This suggests that Gaspar was not a Spanish speaker. (Pancha Atravera is the great-grandmother of two of the Omagua speakers with whom I have worked -- she lived at least into the 1940s.) The earliest attestation of {Cabudivo} (as it is written by most today) is as Camurivino or Camuririno (the handwriting was not clear) in Nauta in November 1863. Cahua is attested only once, in a baptism from March 1888 in San Salvador de Omaguas, although the child had been born in Omaguas. Cahuasa, as Causa, is attested for the first time in July 1863 in Nauta, with the baptism of the child of parents from Omaguas. Canayo is sparesly attested, but first appears in August 1870 in Nauta. However, the parents are listed as indígenas de Parinari, a still extant Kukama community on the Marañón River in traditional Chamicuro (i.e., an Arawak language) territory. Cuipano first appears in June 1891 in Perdón de Omaguas. Cumari is almost certainly a variant of the more (in Loreto) widespread Caumari. The Caumari were a Peba-Yaguan speaking people that inhabited the hinterland near the modern-day Peruvian town of Pebas. Icomena first appears in March 1888 in San Salvador de Omaguas; Icube at the same time in San Joaquín de Omaguas; Mariño in July 1863 in Nauta; Naunate in March 1888 in San Salvador de Omaguas; and Quicubi and Tiguaya in September 1889 in San Joaquín de Omaguas.
Family lore has it that the Cabudivos (cf. Camuririno) are from Tarapoto, which probably refers to being from the San Martín region of Peru generally. The name is a possible one phonotactically in Omagua, but the length of the word and the repetitive syllables beginning in /ɾ/ are not very Omagua-like, and so I will exclude it. I exclude Canayo and Caumari for the reasons given above. I will also exclude Mariño and Naunate, the latter because of its similarity to many surnames already excluded for independent reasons that end in ate (cf. Laulate, Icahuate).
This leaves the following list. (Here I pick variants from across the entire time span of the database for ease of illustration.) I also add back in a handful of surnames from post-1900 that are good candidates for being Omagua surnames.
Atravera, Cahua, Cahuasa, Cuipano, Huaníu, Huanuiri, Ibarana, Icomena, Icube, Ipuchima, {Irayara}, {Iruni}, Isuiza, Machapana, Marapara, Napiama, Quicuve, Ritama, Sapuarico, Saquiray, Tiguaya, Tuisima, Tutushima, Uyaco.
Some of these are straightforwardly Omagua words, e.g., kawa 'forest' (Cahua) and ritama 'village' (Ritama). Others are nearly so, e.g., ɨwarana 'fake tree trunk' (Ibarana, i.e., from ɨwa 'trunk' + -rana, which derives non-canonical instantiations of a referent); ipushi 'be heavy' (Ipuchima, n.b., variant Ipushima); ɪraya 'be good' ({Irayara}); sapuari 'at the base' (Sapuarico); tuisa 'chief' (Tuisima). Cahuasa appears to contain a truncated form of sawa 'leaf, body hair, feather', as in modern-day yakɨsa 'head hair', from yakɨ 'head' -- an older Omagua word kawasa could have denoted forest foliage. Both Ipushima and Tuisima seem to consist of the denominal privative suffix -ɨma, i.e., 'to lack X'. This is supported especially in the case of the latter, which shows the variant Tuisuma, barred-i often being mistranscribed in colonial era documentas as <u>. It is not clear to me why this suffix would be recruited in the derivation of names.
Other names are more mysterious. Atravera could contain wɨra 'bird' or ɨwɨra 'tree' (an 18th-century Omagua leader was named Payoreva, from payuru (Sp. 'lacre') and ɨwa 'trunk'). Huaníu shares phonological shape with other Omagua words like amaníu 'cotton'; Huanuiri is like Huaníu, except that it must be Omagua and not Kukama as it shows preservation of a word-medial diphthong. Icomena and Icube are completely mysterious to me, as is Iruni (and Quicuve later on, though notice what appears to be a similar final βe sequence). Isuiza, on the other hand, is like Cahuasa in its final sa, but there is no obvious word isui (although it means 'and then' elsewhere in Omagua). Machapana conspicuosly has the shape of Machiparo (especially if the <n> is really an <r>, a frequent transcription error with older cursive styles), the name given by 16th-century explorers of the Amazon to an Omagua chief. (In fact, another chief was simply named Omagua, whence the ethnonym.) Marapara is similar in shape to Machapana (and, again, note the <r>). Napiama is like so many Kukama surnames that importantly seem to end in a sequence ama. Saquiray, Tiguaya, and Uyacu await further study; Tutushima is like Tuisima.
Given the complex sociopolitical structure of Omaguas in the 16th century, it seems likely that names attached to clans or moieties or some similar entity must have existed. The Jesuits do not describe Omagua naming practices, but it is conceivable that such names survived into the Jesuit period as surnames, and that they were maintained after some 80 years of Christianization, i.e., at the time of the expulsion of the Jesuits in 1767. (Omaguas were under more regular missionization from 1685.) Key to understanding the validity of this hypothesis are Church records from the period spanning 1767 to 1853, when Loreto was created as a geopolitical entity within Peru. This is somewhat of a lost period in the history of the indigenous people of the region, with only bits of information trickling into the historical record, usually in the form of only semi-reliable diaries written by foreign explorers. I plan to keep digging!
The earliest known recorded baptism from an Omagua-speaking community is the baptism of León Huaní Cahuasa on April 7, 1869 in San Joaquín de Omaguas, the son of Marcelo Huaní and Victoria Cahuasa. (The original reads <Leon Guani Cauasa>. León, or Leoncio as he came to be known, is the paternal grandfather of two of the Omaguas with whom I have worked.) This corresponds to the site of the original Jesuit mission settlement that was abandoned upon the expulsion of the Jesuits by the Spanish king Carlos III in 1767. It is, crucially, not the site of the modern-day community that bears the same name. (The location of the latter is the result of a significant migration of Omaguas in the 1880s.)
 |
| Fragment of baptismal record from San Joaquín de Omaguas |
Aguite, Ahuanari, Amaringa [Amaringo], Amuño [Amuñe, Amoño, Amonio], Aquituari, Aricara, Arimuya, Arirama, Ashianga [Shianga], Asipali [Asipalse], Atravera [Atravira], Bancho, Barbarán, Bardales, Cabudibu [Camudivo, Cabodibu, Camodihuo, Camodivo, Camovino, Camolvino, Camudilmo, Camurivino, Camadivina], Cachique, Cahua, Cahuachi [Cuhuachi, Cahuache, Cavache], Cahuasa [Cahuaza, Cauasa, Cahuasha, Cuacha, Causa], Cahuayamba, Camasea, Cananahue, Canayo, Canilaua, Carihuasairo, Cataquiri, Cayamano, Cumari [Cayamari], Chanchari [Chancharin], Chota, Chuña, Chuquitalla, Comadior, Cuipa, Cuipano [Cuipana], Cumapa, Curarupio, Curichimba, Curico, Curimayari, Curinoque, Dahua, Dantas, Fasanando, Genari, Gileo, Gutapaña, Huaimacari [Huaymacari, Guaymacari], Huanaquiri [Guanaquiri, Huanaquire], Huaníu [Huani, Guani], Huanuiri, Huaratapairo, Ivarán [Ihuaran, Ibarán, Ibarana, Ibarane], Icahuate, Icomena [Ycomena], Icube, Iguaraque, Inuma [Inhuma], Ipuchima [Ipullima, Ipushima, Ipushimi], {Irayara} [Yrayara, Iruyara], {Iruni} [Yruni], Isuiza [Ishuisa], Lachuma, Laulate, Macusi, Machapana, Macuyama, Magín, Mananita, Manayiño, Manchinari [Manchirari], Manihuari, Manuyama, Marafina, Marapara, Mashucán, Mauña, Mestanza, Moena [Muena, Mueno], Mozombite, Muñúc, Murayari, Napiama, Nashnato, Naunate, Obando, Ochavano, Pacaya, Panduro, Parano, Pezo, Pisango, Puyo, Quicuve [Quicubi], Rehué, Ricopo [Ricopa], Rimachi, Ritama, Sapuarico, Saquiray, Seion, Serrón [Serón], Serroy [Serroi], Shiampi, Shuña, Sía, Sihuana, Sinarahua, Solsol, Tamani, Tangoa, Tapayuri, Tapullima, Taricuarima, Terradas, Tihuaya [Tiguaya], Tina, Tuirima [Tuiruma], Tuisima [Tuizima, Tuisuma, Tuizuma, Tuyzuma, Tuishima, Tuishuma, Tuisumi], Tutushima, Uyaco [Huyaco], Viena, Yahuarcani, Yaicate, Yumbato, Zangama, Zumaeta, Zuta.
Of these, 24 are generally considered to be Kukama surnames. (Kukama is the other Tupí-Guaraní language of the region that is very closely related to Omagua. Omaguas and Kukamas have interacted in various ways, but especially through intermarriage in certain regions, for many centuries.) All but 4 of the Kukama surnames in the following list -- Aricara, Cataquiri, Curimayari, and Pacaya -- are in Rosa Amías Murayari and Rosa Vallejos Yopán's (2015) dictionary of the language.
Ahuanari, Aquituari, Aricara, Arimuya, Arirama, Cumapa, Cataquiri, Curico, Curinoque, Curimayari, Huaimacari, Huanaquiri, Iguaraque, Inuma, Macuyama, Manihuari, Manuyama, Murayari, Pacaya, Tamani, Tapayuri, Tapullima, Yahuarcani, Yaicate.
Their Kukama spellings are:
awanari, akituari, arikara, arimuya, arirama, kumapa, katakiri, kuriku, kurinuki, kurimayari, waimakari, wanakiri, iwaraki, inuma, makuyama, maniwari, manuyama, murayari, pakaya, tamani, tapayuri, tapuyima, yawarkani, yaikate
A different way of looking at the database is to search only for the subset of non-European surnames attested before 1900, as in the following list. I include only a single variant.
Aguite, Amuño, Aranda, Arimuya, Ashianga, Asipali, Atravera, Bardales, {Cabudivo}, Cahuasa, Cahuayamba, Castro, Cayamari, Chota, Collantes, Cuipano, Curico, Curimayari, Gómez, Gonzales, Huanaquiri, {Huaní}, Hidalgo, {Irayara}, Ivarán, Icomena, Iguaraque, Inuma, Ipuchima, Isuiza, Jaramillo, Laulate, Llerena, Machapana, Macuyama, Manchinari, Manihuari, Manuyama, Marapara, Mariño, Moena, Muñúc, Pacaya, Panduro, Peña, Sapuarico, Saquiray, Sihuana, Sinarahua, Soria, Torres, Tuisima, Yahuarcani.
Yet another way of looking at the database is to return all surnames (again, not those of godparents), regardless of geographic origin, attested in the baptisms that took place in a known Omagua-speaking community, and before 1900. This will be the list most useful to us, and includes the following toponyms: Anexo de Omaguas, Omaguas, Perdón de Omaguas, San Joaquín de Omaguas, San Salvador de Omaguas.
del Águila, Aguite, Ahuanari, Aquituari, Amaro, Amoño, Aranda, Arévalo, Arimuya, Ashianga [Shianga], Asipalse, Atravera, Bancho, {Cabudivo} [Camadivina, Camovino, Camolvino], Cahua, Cahuasa [Cahuaza, Cauasa, Causa], Cahuayamba, Canayo, Canilaua, Castro, Chota, Collantes, Cuipano, Cumari, Curinoque, Eguren, Genari, González [Gonzales], {Huaní} [Guani], Huaimacari [Guaymacari], Ibarana [Ibarane, Ihuaran], Icomena, Icube, Ipuchima [Ipullima, Ipushima], Inuma, Iruyara, Jaramillo, Laulate, Llerena, Luna, Macuyama, Manchinari, Manihuari, Manuyama, Marapara, Marino [Mariño], Muena, Naunate, Pacaya, Peña, Quicuve [Quicubi], Ruíz, Saquiray, Seion, Serrón, Shiampi, Sihuana, Sinarahua, Soria, Tamani, Tiguaya, Torres, Tuisima [Tuisuma, Tuysuma], Uyaco, Yahuarcani.
If we then exclude known European and Kukama surnames, we are left with the following list.
Aguite, Amoño, Ashianga [Shianga], Asipalse, Atravera, Bancho, {Cabudivo} [Camadivina, Camovino, Camolvino], Cahua, Cahuasa [Cahuaza, Cauasa, Causa], Cahuayamba, Canayo, Canilaua, Chota, Cuipano, Cumari, Genari, {Huaní} [Guani], Ibarana [Ibarane, Ihuaran], Icomena, Icube, Ipuchima [Ipullima, Ipushima], Iruyara, Laulate, Manchinari, Marapara, Marino [Mariño], Muena, Naunate, Quicuve [Quicubi], Saquiray, Seion, Serrón, Shiampi, Sihuana, Sinarahua, Tiguaya, Tuisima [Tuisuma, Tuysuma], Uyaco.
We can narrow this list down further. Aguite, and its variants Ahuite or Ahuiti, is widespread across Peruvian Amazonia, and is likely not specifically of either Omagua or Kukama origin. Chota is similarly widespread across Peru. Other surnames can be excluded as not Omagua or Kukama based on phonotactic criteria: Amoño, Ashianga [Shianga], Asipalse (recall its variant Asipali, i.e., with an impermissible <l>), Bancho, Cahuayamba, Canilaua, Genari, Laulate, Manchinari, Muena, Seion, Serrón, Shiampi, Sihuana (i.e., [si] is attested only in the Omagua word sisa 'face'), and Sinarahua.
This reduction results in:
Atravera, {Cabudivo} [Camadivina, Camovino, Camolvino], Cahua, Cahuasa [Cahuaza, Cauasa, Causa], Canayo, Cuipano, Cumari, {Huaní} [Guani], Ibarana [Ibarane, Ihuaran], Icomena, Icube, Ipuchima [Ipullima, Ipushima], Iruyara, Marapara, Marino [Mariño], Naunate, Quicuve [Quicubi], Saquiray, Tiguaya, Tuisima [Tuisuma, Tuysuma], Uyaco.
Now we have to dig deeper. The earliest attestation of Atravera is as Atravira, when Victoria Atravira served as godmother in Nauta to a girl with parents labeled as indígenas de Omaguas in October 1863. The next attestation as such is the baptism of Francisca Atravira Marapara on September 18, 1870 in Nauta, the daughter of Gaspar Atravira and Regina Marapara, both of whom are labeled as indígenas de este, i.e., of Nauta. This suggests that Gaspar was not a Spanish speaker. (Pancha Atravera is the great-grandmother of two of the Omagua speakers with whom I have worked -- she lived at least into the 1940s.) The earliest attestation of {Cabudivo} (as it is written by most today) is as Camurivino or Camuririno (the handwriting was not clear) in Nauta in November 1863. Cahua is attested only once, in a baptism from March 1888 in San Salvador de Omaguas, although the child had been born in Omaguas. Cahuasa, as Causa, is attested for the first time in July 1863 in Nauta, with the baptism of the child of parents from Omaguas. Canayo is sparesly attested, but first appears in August 1870 in Nauta. However, the parents are listed as indígenas de Parinari, a still extant Kukama community on the Marañón River in traditional Chamicuro (i.e., an Arawak language) territory. Cuipano first appears in June 1891 in Perdón de Omaguas. Cumari is almost certainly a variant of the more (in Loreto) widespread Caumari. The Caumari were a Peba-Yaguan speaking people that inhabited the hinterland near the modern-day Peruvian town of Pebas. Icomena first appears in March 1888 in San Salvador de Omaguas; Icube at the same time in San Joaquín de Omaguas; Mariño in July 1863 in Nauta; Naunate in March 1888 in San Salvador de Omaguas; and Quicubi and Tiguaya in September 1889 in San Joaquín de Omaguas.
Family lore has it that the Cabudivos (cf. Camuririno) are from Tarapoto, which probably refers to being from the San Martín region of Peru generally. The name is a possible one phonotactically in Omagua, but the length of the word and the repetitive syllables beginning in /ɾ/ are not very Omagua-like, and so I will exclude it. I exclude Canayo and Caumari for the reasons given above. I will also exclude Mariño and Naunate, the latter because of its similarity to many surnames already excluded for independent reasons that end in ate (cf. Laulate, Icahuate).
This leaves the following list. (Here I pick variants from across the entire time span of the database for ease of illustration.) I also add back in a handful of surnames from post-1900 that are good candidates for being Omagua surnames.
Atravera, Cahua, Cahuasa, Cuipano, Huaníu, Huanuiri, Ibarana, Icomena, Icube, Ipuchima, {Irayara}, {Iruni}, Isuiza, Machapana, Marapara, Napiama, Quicuve, Ritama, Sapuarico, Saquiray, Tiguaya, Tuisima, Tutushima, Uyaco.
Some of these are straightforwardly Omagua words, e.g., kawa 'forest' (Cahua) and ritama 'village' (Ritama). Others are nearly so, e.g., ɨwarana 'fake tree trunk' (Ibarana, i.e., from ɨwa 'trunk' + -rana, which derives non-canonical instantiations of a referent); ipushi 'be heavy' (Ipuchima, n.b., variant Ipushima); ɪraya 'be good' ({Irayara}); sapuari 'at the base' (Sapuarico); tuisa 'chief' (Tuisima). Cahuasa appears to contain a truncated form of sawa 'leaf, body hair, feather', as in modern-day yakɨsa 'head hair', from yakɨ 'head' -- an older Omagua word kawasa could have denoted forest foliage. Both Ipushima and Tuisima seem to consist of the denominal privative suffix -ɨma, i.e., 'to lack X'. This is supported especially in the case of the latter, which shows the variant Tuisuma, barred-i often being mistranscribed in colonial era documentas as <u>. It is not clear to me why this suffix would be recruited in the derivation of names.
Other names are more mysterious. Atravera could contain wɨra 'bird' or ɨwɨra 'tree' (an 18th-century Omagua leader was named Payoreva, from payuru (Sp. 'lacre') and ɨwa 'trunk'). Huaníu shares phonological shape with other Omagua words like amaníu 'cotton'; Huanuiri is like Huaníu, except that it must be Omagua and not Kukama as it shows preservation of a word-medial diphthong. Icomena and Icube are completely mysterious to me, as is Iruni (and Quicuve later on, though notice what appears to be a similar final βe sequence). Isuiza, on the other hand, is like Cahuasa in its final sa, but there is no obvious word isui (although it means 'and then' elsewhere in Omagua). Machapana conspicuosly has the shape of Machiparo (especially if the <n> is really an <r>, a frequent transcription error with older cursive styles), the name given by 16th-century explorers of the Amazon to an Omagua chief. (In fact, another chief was simply named Omagua, whence the ethnonym.) Marapara is similar in shape to Machapana (and, again, note the <r>). Napiama is like so many Kukama surnames that importantly seem to end in a sequence ama. Saquiray, Tiguaya, and Uyacu await further study; Tutushima is like Tuisima.
Given the complex sociopolitical structure of Omaguas in the 16th century, it seems likely that names attached to clans or moieties or some similar entity must have existed. The Jesuits do not describe Omagua naming practices, but it is conceivable that such names survived into the Jesuit period as surnames, and that they were maintained after some 80 years of Christianization, i.e., at the time of the expulsion of the Jesuits in 1767. (Omaguas were under more regular missionization from 1685.) Key to understanding the validity of this hypothesis are Church records from the period spanning 1767 to 1853, when Loreto was created as a geopolitical entity within Peru. This is somewhat of a lost period in the history of the indigenous people of the region, with only bits of information trickling into the historical record, usually in the form of only semi-reliable diaries written by foreign explorers. I plan to keep digging!
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