The myths recorded among the Galibi-Marworno relate and interpret notable historical facts, always localized in the specific environment of the Uaçá which, in turn, is also in some way submitted to interpretation, such as the rivers and lakes, the mountains, and strange geological formations. One example is the myth of the war between the Galibi and the Palikur, a veritable founding metaphor for the interethnic relations in the region, the setting for which extends from the upper Urucauá to the Maroni River in French Guiana. Several versions of this myth have been recorded among the Palikur of Kumenê, Galibi-Marworno and Palikur of Kumarumã. The last is undoubtedly the richest and most complex. In this version, the confrontation between the two nations, which lasted for decades, ends on the one hand, a relation of affinity between enemies, that is, Palikur maternal uncle/Galibi sister’s son, warrior chiefs of their respective nations and, on the other, the relationship of kinship between beings of this world and of the invisible world, that is, a Galibi, the first of his “nation”, is born from the union of a Palikur woman, of this world, and a karuãna, invisible being, father.

Another example is the myth of the shaman Uruçu, who really existed and lived on Bambu island. They say that this shaman, having been persecuted and captured by slavehunters from Caienne, succeeded in escaping at high sea, by transforming himself into a snake or jaguar at the bottom of the sea, thanks to the help of his karuãna and pakará and maráca which he had taken with him. On returning to the Uaçá, he fled to the upper Tapamuru (tributary of the Uaçá), where he requested that his spirit helpers, the karuãna, interrupt the flow of this river with enormous displacements of earth, in order to remain protected from any further attacks. This river actually has this feature: obstructed in its mid-course, it flows underground in its riverbed.

Another myth of great importance in Galibi-Marwono cosmology is the myth of the Great Snake. The Galibi-Marwono narrate the myth making reference to the Palikur Indians. The interesting feature is that this version, from a people whose social organization shows a matrifocal tendency, inverts that of the Palikur, who have patrilineal descent. The myth makes reference to Tipoca mountain, a very salient elevation in the level countryside of the middle Uaçá River. There one can find seashells and seasnails, probably the remains of a time when there was communication between that mountain and the sea, a fact which is still being investigated geologically.

The narrative recounts that on Tipoca mountain, there used to live in the past many Palikur, in large villages, especially on Caraimura point. The Great Snake lived there with his wife and son on Tipoca point. His "breath" was located at the place called Mamã dji lo and it was through this hole that he threw the rests of his food and also would go out into this world. The Indians liked to bathe in the lake and the Great Snake, who only ate meat, would come out of his hole, go to Caraimura point and kill many Palikur that he saw as monkeys. Human flesh for him was game, he only ate monkeys and thus each day he would kill several Indians. His wife did not like to eat meat; she only ate the seafood that her husband would bring for her. (In the Palikur version, it’s the female snake who is the devourer of people, and the male snake is a vegetarian and healer).

One day, a little Indian boy named Iaicaicani went to the island of Mamã dji lo, with bow and arrows to kill parrots and tucanos, which are very numerous in that place. Suddenly, he fell into a hole. As if in a dream, he found himself in another world. There he came upon a woman who asked him: “what are you doing here?" "I’m lost", he answered. Then the woman said: “I will give you a bath, I am afraid that my husband will kill you". After giving him a bath, she hid him underneath a pot. When the male snake arrived, his wife filled his belly with monkey and cachiri. He had also brought crabs and lobster for his wife. He smelt something different, tasty. Several times his wife denied that there was something different in the house, but she ended up confessing that there was a little Indian boy, and pled with him not to kill him. Fortunately, the snake had already eaten and his belly was full. "Well", Tipoca [ the Great Snake]said, “you will be like my son and will play with little Tipoca".

Iaicaicani succeeded in escaping and returned to his village to tell what was happening. Then, the Palikur asked his help in preparing a trap to kill the snake. Iaicaicani revealed that the snakes rested on top of the rocks at a certain time of the day, and the Indians planned a trap to kill them at that time. Iacaicani asked his kin to kill only the male and not the female. The Indians, however, killed both. Iacaicani and little Tipoca, who had gone for a walk, came back because little Tipoca heard thunder, the voice of his father. He went crazy when he saw what had happened with his parents and went away to live in Marapuwera lake, where another snake of the same name, his paternal uncle, lived. Iacaicani visited his kin and said: "I could have returned to live with you, but you killed the female snake, a sign that you don’t want me to come back". He left and everyone wept a lot. "I am going to Marapuwera, to live with little Tipoca". The story says that he also transformed into a snake and his karuanã can be called by the pajés in curing sessions and at the time of the Turé ritual. Even so, he is considered to be a little hero.

It is evident in this, and in other, myths, that the Galibi-Marwono are aware of the changing conditions of inhabited space. In fact the region is one of the confluence of the Uaçá River basin with the open sea, a region which geologically is in constant redefinition. Such geological changes are themes for mythic narratives, which deal with beings that occupy the same terrain, which is very much specified and marked in mythic events.