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It was next to a large, rocky hill. The cave opening was a rocky scar set in at the base of the hill. There was another entrance, closer to the top of the hill, but it was impossible to get to. Chris and Salem had set down the tarps near the entrance. That was the funny thing about the cave. You could go and get high in it, but it was damned impossible to get in or out while high. Couple kids had broken bones trying. The 8-person tent was all the way set up, with a lantern hung from a hook in the ceiling. When I got there they were inflating one of the air mattresses inside that tent. Chris took me aside, looking furtively at Samm and Laura, who were trying to set up the 6-man tent with Salem, and said, “Dude, I was getting worried, what kept you?” I smiled. “Let’s just say the other girl Laura brought wasn’t just for ‘emotional support’. I think she’ll try and bargain her way out using Renee as a chip.” Chris glanced around. “Will it work?” he asked. “No way, she’ll stay with me no. "As the case of the Rev. Witherwood suggests, the Kashanga had a flexibleculture and identity, capable of attracting and assimilating outsiders.In the face of hostile foes, perhaps the Kashanga could dissimulate,camouflage themselves, and penetrate larger groups, thus surviving untilthe time came for their re-emergence at a safer time. The origin myth ofthe Kashanga, after all, explicitly condemns traditional warfare andinflexible ideas of identity in favor of a more fluid view of tribalbelonging."It is, perhaps, decisive that the main deity of the Kashanga was thegoddess N'Kumba. Instead of simply a fertility goddess, as the firstwriters on the Kashanga assumed, N'Kumba combined the role of tricksterwith her maternal role, and, as the example of the Rev. Witherwoodsuggests, could bring outsiders into the Kashanga, assimilating them intothe tribe whether they willed it or not."The Rev. Witherwood, I assumed, must have been that missionary Kathy wastalking about, but this was the.
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