How these dynamics have played out for the women weavers is addressed in Chap. 4, ‘Transforming the Weaving Tradition’. One key aspect of the analysis is to reveal ways in which Iban women are able to take the initiative in decision making and formulating strategies that shape their life choices, thereby answering the question set out at the beginning about why Indigenous female knowledge is the key social capital possessed by the women weavers of Rumah Garie and the main asset in their efforts to gain control over their own lives. The chapter features an ethnobiographical study of Bangie anak Embol, the master weaver of Rumah Garie, which captures the story of her cultural, social and economic experiences as exemplary of the changes to weaving at the longhouse. The weavers have indeed been brought into a relationship with new suppliers of raw materials and new patrons who have commissioned and purchased the cloths. The key question, then, is whether these new relationships are empowering—a reassertion of personal and collective female agency—or else exploitative—with an attendant loss of artistic and aesthetic control over the final product. The long ethnographic description of the making of pua kumbu and of the ngar ritual seem to suggest that the former outcome is the norm, and that the women weavers have been able to navigate the interplay between continuity and change on their own terms.