The Narrator’s Conflicts with Saúl Zuratas Related to the Narrator’s

80 once again, the narrator certainly did not believe the news for he knew that Saúl‘s bringing peaceful spirit he learned from the Indians would not let him easily moving to a place where war was like daily activity. Instead, he let his presumption hanging on his mind. It is explained in this way. Unlike Matos Mar, I didn‘t think Saúl would have found Alyah easy going. Because he was, viscerally, a part of Peru, too torn and revolted by Peruvian affairs−one of them at least−to cast everything aside overnight, the way one changes shirts. I often tried to imagine him in the Middle East. Knowing him, I could readily foresee that in his new country the Palestine question and the occupied territories would confront Saúl Zuratas, the Israeli citizen, with all sorts of moral dilemmas. My mind wandered, trying to see him in his new surroundings, jabbering away in his new language, going about his new job−what was it?−and I prayed to Tasurinchi that no bullet might have come Mascarita‘s way in the wars and border incidents in Israel since he‘d arrived there Llosa, 1989: 108. Up to this point, the conflicts are revealed quite clear. For whatever subject related to Indians that the narrator got, he always feel haunted by Saúl‘s figure. He always felt that Saúl deserved to know and to give his response related to Indians‘ issues he presented. However, it seems that his thirst of having a debate with Saúl got stuck when he told about mysterious Machiguenga storyteller called hablador. He felt that for this quite amazing subject, Saúl precisely showed no fascination and even judge that it was only a fake story. It made him become more curious and when he was told that Saúl had moved to Israel, he easily refused to believe. Thus, the conflicts presented explained the narrator‘s curiosity of Saúl‘s figure. The question of figure of hablador and where Saúl belonged was seemed to be revealed when in 1981, he worked six months in a television channel and was in charge of a program called Tower of Babel. He and some friends were 81 demanded to serve cultural program in interesting ways. Thus, they were forced working all the time for broadcasting good cultural program but not a boring one Llosa, 1989: 147. One day the narrator received a call from Summer Institute of Linguistics that they wanted to celebrate their farewell after years doing researches in Peru. When the narrator was offered to make a documentary for the works of the institute, he mentioned Machiguengas for the object. He was so determined to do this documentary for he felt his question about hablador had not been answered yet and he still felt curious about that. ‗Ever since my unsuccessful attempts in the early sixties at writing about the Machiguenga storytellers, the subject had never been far from my mind,‘ Llosa, 1989: 156. During the time of documentary, the narrator met again with the couple of linguists, the Schneils. After more than twenty years, he was told that Machiguengas had already been influenced by the development and led them into an acculturation Llosa, 1989: 161-163. But the most important thing of this encountering is that the narrator finally could try to satisfy his curiosity of hablador subject. He told the linguist how this subject haunted him for more than twenty years after they told him. It is described in this way. I told them that, for some reason I found hard to pin down, the existence of those storytellers, finding out what they were doing and importance it had in the life of their people, had been, for twenty-three years, a great stimulus for my own work, a source of inspiration and an example I would have liked to emulate. I realized how excited my voice sounded, and fell silent Llosa, 1989: 174. However, after years, this subject seemed to be kept secretly by the Machiguengas. Even the Schneils who had been living with them for years, still 82 found it difficult to reveal about this secret. And that was apparently that led the narrator to keep on figuring it out: the hablador subject was kept secretly even more than spiritual taboo. He emphasized that in this way. ―I know that,‖ I said. ―You explained that to me the first time. And that‘s precisely what moves me. That the Machiguengas consider mere storytellers so important that they have to keep their existence a secret,‖ Llosa, 1989: 175. Although it was difficult to figure it out, this question about hablador is slowly revealed when Edwin Schneil admitted that he had ever met the storyteller twice. However, for his twice meeting with hablador, Mr. Schneil had never succeeded to figure out who hablador was since he always fell asleep and unconscious every time the hablador ended his tales. ‗I fell asleep and, and when I woke up, the storyteller had gone . And since the Machiguengas don‘t like to talk about them, I never heard anything more about him ,‘ Llosa, 1989: 179. From Mr. Schneil‘s experience, the narrator had not yet been able to figure out about hablador. But when Mr. Schneil described how the hablador looked, the narrator seemed to know who the hablador was. Hablador as described by Mr. Schneil was younger man in almost the same age as the narrator. ‗But certainly younger than I am. About your age, or perhaps a bit younger,‘ Llosa, 1989: 182. He had white skin and red hair. For the people were not really sure if he was white or albino, he was called ‗the gringo,‘ Llosa, 1989: 179-182. The characteristics of hablador did not really disgust the narrator until he was told one significant thing related to hablador‘s look. Apparently, the hablador had an enormous birthmark. It is described in this way.