Central American and northern Andean Indian

Central American and northern Andean Indian

 member of any of the aboriginal peoples inhabiting Central America (south from Guatemala) and the northern coast of South America, including the northern drainage of the Orinoco River; the West Indies are also customarily included. Although the area has meaning in terms of the distribution of indigenous cultures and languages, it does not coincide with any named region in a geographic sense, nor does it coincide with contemporary national political boundaries.

      The area is situated entirely within the tropics, and the seasons are marked more by differences in precipitation than in temperature. Lowlands tend to be hot, but elevation tempers the climate on some of the islands and along the mountain ranges that run through Central America, Colombia, and Venezuela. Areas of heavy rainfall support dense forest, whereas a few dry regions support little more than sparse grass.

      In archaeological terms, this area is of strategic significance for various reasons. First, as the relatively narrow corridor between the northern and southern continental landmasses, Central America is a promising area in the search for remains of ancient Native American culture. Second, an exceptionally rich and diverse variety of local cultures had evolved in the area by 500 BC. Third, between AD 1000 and 1500 the area was intermediate between the major centres of high civilization in Mexico and Peru.

      In this region, unlike much of Latin America, most native cultures did not long survive the arrival of the Europeans, and there is controversy among anthropologists over whether many of the indigenous groups may, by reference to such criteria as language, patterns of beliefs and behaviour, or political affiliation, be justifiably designated tribes. Almost 200 “tribes” were reported in early Spanish documents, but descriptions of most are imprecise.

      Native languages spoken in the area at the time of European conquest were many and varied. Although some historical and structural linkages can be traced with other groups in North and South America, individual languages reflect millennia of relative isolation (see South American Indian languages).

Traditional culture patterns
      Accounts of the indigenous cultures are fragmentary and based largely on occasional reports by missionaries, explorers, and soldiers. In some instances, widespread and apparently important cultures are represented by little more than archaeological evidence, but it is possible to note a series of characteristic patterns and variations on those patterns that recur in the area.

      With respect to basic subsistence, for example, intensive horticulture by the slash-and-burn (slash-and-burn agriculture) (swidden) method was general. A variety of crops, including manioc, maize, sweet potato, bean, and others, were staples in various regions. Numerous other vegetables, as well as tropical fruits and sometimes cotton, were also grown in some areas. This form of horticulture was far more efficient than is popularly believed and produced abundant food without enormous or constant effort. In the cultures of this region, unlike many of those in the Amazon Basin, such intensive farming was usually done by the men. Improvements on the basic slash-and-burn pattern have been rare throughout the world, but in this area they included irrigation, and even occasional terracing, by the Antillean Arawak (Taino), Arhuaco, Chibcha, Jirajara, Páez, and Timote, all of whom showed evidence of other cultural elaborations as well. In contrast with such highly developed groups, a few cultures in the area were based more on hunting or fishing than on even simple farming; among those were the Antillean Carib, Chocó, Ciboney, and Motilón.

      The form and scale of communities tended to be closely linked to economic activities. Those groups, for example, whose subsistence base was fishing or gathering, had the smallest houses and most dispersed settlement patterns in the area. Similarly, the largest and most permanent buildings, as well as the most densely populated villages, occurred among those tribes that had the most intensive and varied food production, including some with highly developed agriculture. The warring expansionist groups, such as the Chibcha and Guaymí, even built palisades around their larger towns, many of which included palaces and temples. Ball courts and large ceremonial plazas were constructed only among the Antillean Arawak, who were unusual in having communities with as many as 3,000 people.

      The high degree of regional variation in crafts is probably related to the small scale of political organization, in which regional chiefdoms predominated. The hammock apparently originated in this area and was widespread; little other furniture was used. Houses varied considerably in size and shape, although virtually all had palm-thatched roofs and walls of thatch or adobe. A wide variety of baskets was made, usually by women; bark cloth (bark painting) was made in those few regions where loom weaving was unknown. Clothing was simple, usually comprising no more than a breechcloth for men and a short skirt for women, and few remains of textiles have survived. Most of the Indians adorned their bodies richly, however, with painted designs, tattooing, and a wide variety of jewelry and feathered ornaments.

      Nearly all of the peoples in the area made at least some pottery, and a few of the mainland groups produced exceptionally abundant, fine, and varied ceramics. Excellent in their own right, some of these wares reflect styles, media, and techniques from both the Andean and the Mexican centres of high civilization. The same few groups—notably the Chibcha, Chorotega, Guaymí, and Nicarao—carved jade and other stones and worked copper, gold, and several alloys with an unusual combination of technical skill, imagination, and aesthetic sensitivity. Abundant ornaments were made of metal and of precious and semiprecious stones, both for adornment and for interment in the graves of distinguished men, but few utilitarian tools are known.

      Overland transportation was by foot, and widespread trade was carried on throughout much of the area without the benefit of either draft or pack animals. Dugout canoes, often of considerable size, provided transportation from island to island and along rivers.

      Outposts of the sophisticated and warlike Aztec Empire extended as far south as the region inhabited by the Nicarao, where military and commercial operations linked what is now Costa Rica with Mexico. In the south the Colorado (Tsáchila) and Páez peoples of the northern Andes similarly faced the frontier of an empire—that of the Incas—and carried on trade with the centre of high civilization in what is now Peru. The Chibcha proper (also called Muisca) comprised several feudal states, among whom war and tribute were commonplace, and their fine manufactures of gold, copper, and pottery became widespread through extensive trade. Not only were there regular markets but in some regions even a standard of exchange (namely cacao) was recognized.

      The majority of the cultures of this region, however, were small chiefdoms, in which a single village or a small group of nearby communities was led by a chief whose semidivine position was inherited through the maternal line of descent. Such men were powerful within limited regions, but widespread confederations of such chiefdoms were rare, and warfare among them was typical in some areas. The Antillean Caribs, for example, had been encroaching on the peaceful Antillean Arawaks just prior to the arrival of the Europeans, taking both territory and captives. In general, it was the cultures with more highly developed agriculture that had the greatest degree of political integration, whereas those with the simplest subsistence economies rarely had any organization beyond the local community.

      The practice of shamanism for curing and sorcery, as well as the popular worship of natural phenomena, was widespread. In areas of relatively dense population there were full-time religious practitioners who maintained temples dedicated to idols at ceremonial centres. The elaborate and bloody state religion of the Aztec Empire extended as far south as the Nicarao region; the Chibcha practiced large-scale human sacrifice; and the cannibalism of the Antillean Caribs also apparently had some religious significance. A trait distinctive of the Antillean Arawaks was the zemi, a triangular carved stone that represented the hierarchically ranked individual guardian deities of each household in the society.

      Social stratification varied in much the same way as political organization. It ranged from virtually absent among the nonagricultural Ciboney to fairly complex among the warring tribes that had highly developed agriculture. At most, four classes were differentiated: semidivine chiefs (whose Arawakan name, cacique, has come through Spanish into English), who usually enjoyed considerable power and luxury; nobles (usually by descent but sometimes on the basis of wealth or military exploits), whose prestige and perquisites included little political authority; commoners; and often slaves. The meaning of slavery in this context is somewhat different from the Western tradition of using human beings as chattel. In many instances, women taken in warfare were kept as low status wives or concubines, their children not being slaves. Captive men were usually slain in religious sacrifice, as human trophies, or for cannibalism.

      The idea that a man should have many wives was widespread, especially among chiefs and nobles, and descent was often reckoned through the maternal line, but there is no firm basis for popular accounts of female-dominated societies that were given by some early writers. An unusual outcome of the pattern of marriage with prisoners was the use of Arawak (Arawakan languages) as “the language of women” in Carib society, illustrating how a vanquished people can change the customs of their conquerors.

Modern developments
      The coming of Europeans resulted in the downfall of most of the cultures of the Central American and northern Andean region. Few of the chiefdoms survived beyond the 17th century, and none exists in similar form today. Many of the cultures summarily described above are now extinct, including all of those in the West Indies and most of those in Central America. Vestiges of some cultures remain, significantly transformed, in a few areas remote from cities and roads.

      Although this was the area first explored by the Spaniards, it was soon surpassed in importance by Mexico and Peru, both of which were rich in minerals and had large native populations accustomed to paying tribute in wealth and labour. Shallow sources of gold in the Antilles were quickly exhausted, and neither Central America nor the northern coast of South America offered much of interest to the conquistadors. None of the peoples of the region worked effectively under the Spaniards.

      One striking feature that characterizes the history of contact with European culture in virtually every one of these instances is the disintegration or impoverishment of the indigenous culture. Whereas many observers might have expected new and increasing elaborations in those cultures that survived, the opposite has occurred. Agriculture is less varied and less productive; pottery and weaving are practiced less and are less sophisticated, and metallurgy has disappeared. Communities are generally smaller now than they were four centuries ago, and even regional political integration is lacking. The temples, warfare, and class stratification characteristic of many chiefdoms are gone, and, with few exceptions, the contemporary peoples try to avoid contact with others.

      Although there had been warfare, trade, and other kinds of intercultural contact in pre-Columbian times, the impact of the Spanish conquest was different in kind as well as in scale, involving as it did not only unprecedented military power but also a wholly new economic system and a deliberate policy of reshaping Indian life to conform to European norms.

      One need not believe literally in the “black legend” about Spanish cruelty toward indigenous peoples to understand the rapid depopulation of the West Indies. Newly introduced diseases took a heavy toll on the native population during the early years of contact, as did forced labour at unaccustomed tasks. Survivors often fled to the forested mainland coasts that were scorned as useless by the Europeans. Others quickly lost their cultural identity as a result of mixture with slaves brought from Africa. Some of the mixed populations remained in the islands while others sought refuge from the Europeans on the coasts. Noteworthy among this latter group are the Garifuna (formerly called Black Caribs; descendants of Carib Indians and Africans), who went to British Honduras (Belize) and Guyana.

      There are, however, a few exceptions to the general pattern of extinction or isolation. The Kuna of Panama, for example, became largely Hispanicized, although their colourful dress made them an asset in terms of the tourist trade, unlike the similarly acculturated Lenca of Honduras. As early as 1550, the Goajiro of northeastern Colombia had virtually abandoned their pre-Columbian slash-and-burn horticulture in favour of an economic pattern previously unknown in the New World—the herding of goats and cattle. Small nomadic bands, based on ties of kinship, travel constantly to find pasturage within their limited and arid territories, which are the subject of frequent feuds. The hot, humid Mosquito (Miskito) Coast of eastern Honduras and Nicaragua was long used as a base by English loggers, buccaneers, and others who sought to undercut Spain's commercial and political dominance throughout the Caribbean, and the Jicaque, Miskito (Mosquito), Paya, and Sumo Indians, as well as many former and runaway African slaves, collaborated with them. These groups, however, at the end of the 20th century, were again relegated to an economically and politically marginal position.

Dwight B. Heath

Additional Reading
Julian H. Steward (ed.), Handbook of South American Indians, 7 vol. (1946–59), on South American ethnography, archaeology, physical anthropology, and languages; and Julian H. Steward and Louis C. Faron, Native Peoples of South America (1959), a synthesis and updating of the previous work, togther provide a convenient summary and relate the peoples of the area to their neighbours. Two modern studies of the area are Linda Newson, The Cost of Conquest: Indian Decline in Honduras Under Spanish Rule (1986), and Indian Survival in Colonial Nicaragua (1987).Dwight B. Heath Ed.

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Universalium. 2010.

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