n the final part of the story about the cannibal anhet, the boy-
is being chased by the anhet when he calls the trees: “Kole, 
kole [grandmothers]! Trap the anhet and hold him tight so I can
finish him.” The trees then extend their branches, trapping the
winged cannibal until the boy kills him. Among other things,
the story tells of how humans and nonhumans mobilize their
familial bonds to defend themselves against the threat of those
who deny this all-encompassing sociality, of those who set them-
selves apart from it and attempt to sustain their existence with-
out regard for the relations that tie them to others. One might
very well understand what has taken place in the Yshiro-Ebitoso
communities since 1986, and its resonances with other develop-
ments beyond the Paraguayan Chaco, in this key: nonhumans
and some Ebitoso renewed bonds that had been weakened by
the subordination of the yrmo to a modern world that denied
reciprocity, attachment, and all-pervasive relationality in favor of
contractual, objective, and detached relations. The consequences
of the renewal of those relational bonds during the ensuing years
have been far reaching and complex, but, ultimately, have lent
further (corpo)reality to the yrmo and the pluriverse, contribut-
ing thus to disauthorize the modern myth.
The incorporation of the Chaco into the Paraguayan nation-
state and the invisibilization of the yrmo were part of a process
by which the pluriverse was rendered less (corpo)real. However,
in the Yshiro case, the pluriverse never ceased to assert its pres-
ence, at least as “anomalies.” In the last three decades a prolifera-
tion of anomalies has fueled the mutation of Indians, Nature, and
Progress, three imaginations central to the modern myth, into
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