My first encounter with the Kogi was not in person, but through a story\u2014a quiet narrative of a people who chose retreat over conflict, silence over assimilation. In the remote, cloud-wreathed mountains of northern Colombia, they live a life intentionally preserved from the modern world. They are one of the last surviving indigenous civilizations of the pre-Columbian Americas, and they see themselves not merely as a tribe, but as the guardians of life on Earth. They call themselves the Fr\u00e8res a\u00een\u00e9s<\/strong>, the “Elder Brothers,” tasked with maintaining the planet’s equilibrium.<\/p>\n\n\n\n According to their cosmology, we\u2014the people of the modern, industrialized world\u2014are the “Younger Brothers.” We are the ones who were sent away from the sacred mountains long ago, who forgot the original laws, and whose actions now threaten the very fabric of existence. Their decision to emerge from centuries of isolation is not born of a desire to join our world, but from a desperate need to warn us. They believe the Earth is sick, and as the Younger Brother\u2019s destructive behavior accelerates, the Elder Brothers can no longer heal the world on their own.<\/p>\n\n\n\n To understand the Kogi, one must first understand their home. The Sierra Nevada de Santa Marta<\/strong> is not just a mountain range; it is an entity, a sacred body. It is a unique geological formation, a massive triangular pyramid of rock that rises abruptly from the turquoise waters of the Caribbean Sea to snow-capped peaks over 5,700 meters high. It is the world\u2019s highest coastal mountain range.<\/p>\n\n\n\n This dramatic elevation change over a short distance creates an astonishing array of ecosystems. In just a few dozen kilometers, the landscape transitions from tropical rainforest and dry desert to alpine tundra and glaciers. The Kogi see this as a literal representation of the entire planet. For them, the Sierra Nevada is U’kunchukua<\/strong>, the “Heart of the World.” Every river that flows from its peaks is a vein, every ecosystem a vital organ. They believe that what transpires in the Sierra directly impacts the rest of the globe. If the rivers of the Sierra dry up, so too will the lifeblood of the planet. If its glaciers melt, the world\u2019s balance is undone. This is not a metaphor for the Kogi; it is a physical and spiritual reality.<\/p>\n\n\n\n The Kogi are not a people without a past; they are the past, living in the present. They are the direct descendants of the remarkable Tairona<\/strong> civilization, a sophisticated society that flourished for over a thousand years before the arrival of the Spanish. The Tairona were master goldsmiths, engineers, and architects, whose stone paths, terraces, and urban centers\u2014like the famed “Lost City” (Ciudad Perdida)\u2014still stand as testaments to their ingenuity.<\/p>\n\n\n\n When the Spanish conquistadors arrived in the 16th century, the Tairona resisted fiercely for decades. But faced with overwhelming force and disease, they made a strategic choice. Rather than be conquered and assimilated, they retreated high into the most inaccessible parts of the Sierra Nevada. This withdrawal, which they refer to as “The Night,” allowed them to safeguard their language, traditions, and, most importantly, their sacred knowledge. They became invisible to the outside world, a living library of a culture that many believed had vanished. Today, the Kogi, along with their fellow descendant peoples the Arhuaco, Wiwa<\/a>, and Kankuamo, continue to honor the same laws and guard the same sacred sites as their Tairona ancestors, carrying a history not in books, but in their daily existence.<\/p>\n\n\n\n To comprehend the Kogi, one must first step outside the familiar confines of Western thought and into a world animated by a different kind of consciousness. Their entire existence is built upon a profound and intricate spiritual framework known as Aluna<\/strong>. This is not a religion in the conventional sense; it is a philosophy, a science, and a living reality that informs every action, every thought, and every breath.<\/p>\n\n\n\n At the very beginning, there was no light, no matter, no time. There was only the primordial void, a dark, silent womb of pure potentiality. This is Aluna<\/strong>: the universal consciousness, the spirit of the world, the Great Mother. The Kogi believe that everything that exists was first conceived in thought within Aluna before it became manifest. She is the mind of nature, the source code of the universe.<\/p>\n\n\n\n From within this darkness, the Great Mother, S\u00e9 Nenulang<\/strong>, began to spin the thread of life. She created the first seeds of all things\u2014mountains, rivers, animals, and people. She then gave birth to nine worlds, layering them in a cosmic spindle. Our physical world is the central, fifth world, a material plane suspended between four worlds of light above and four worlds of darkness below. This complex cosmology places humanity in a precarious but pivotal position, with a duty to maintain the equilibrium of all nine realms.<\/p>\n\n\n\n Un principe fondamental tiss\u00e9 dans cette cr\u00e9ation est la dualit\u00e9. Tout dans l'univers Kogi existe comme une paire compl\u00e9mentaire : masculin et f\u00e9minin, lumi\u00e8re et obscurit\u00e9, soleil et lune, esprit et mati\u00e8re. Ce ne sont pas des forces oppos\u00e9es dans une bataille, mais deux moiti\u00e9s essentielles d'un seul tout. L'\u00e9quilibre est atteint non pas en \u00e9liminant l'une pour l'autre, mais en assurant leur existence dans une harmonie parfaite et dynamique. Ce principe r\u00e9git leur structure sociale, leur agriculture et leurs pratiques spirituelles, refl\u00e9tant un univers construit sur l'interconnexion et la r\u00e9ciprocit\u00e9.<\/p>\n\n\n\n For the Kogi, the Sierra Nevada de Santa Marta is not merely a landscape; it is the living body of the Great Mother. Each peak is a sacred elder, each river a life-giving vein, and each lagoon a portal to the spiritual worlds of Aluna<\/strong>. This perception transforms their relationship with the environment from one of ownership to one of profound stewardship. They do not see themselves as separate from nature, but as an integral part of its consciousness.<\/p>\n\n\n\n L'eau, sous toutes ses formes, rev\u00eat une importance particuli\u00e8re. Les rivi\u00e8res qui s'\u00e9coulent des sommets glaciaires jusqu'\u00e0 la mer des Cara\u00efbes sont consid\u00e9r\u00e9es comme les fils qui relient les diff\u00e9rentes altitudes et zones spirituelles de la Sierra. Elles portent des messages, purifient les transgressions et sont essentielles \u00e0 la communication avec le monde des esprits. Polluer une rivi\u00e8re, c'est empoisonner le syst\u00e8me circulatoire m\u00eame de la Terre.<\/p>\n\n\n\n This sacred duty to maintain cosmic order is enacted through a practice known as pagamento<\/strong>. A pagamento is a ritual offering or payment made to the spiritual parents of animals, plants, and minerals to repay the Earth for what has been taken. It is an act of reciprocity. When a Kogi harvests a crop, builds a home, or even when a child is born, a spiritual debt is incurred. The mamans<\/strong>, or spiritual leaders, guide the community in making these offerings at sacred sites, or Ezwamas<\/strong>. The offerings themselves are humble\u2014small stones, carved beads, cotton threads\u2014but they are imbued with thought and intention, restoring the energy that was consumed and ensuring the world remains in balance. It is through this constant, mindful practice that the Kogi fulfill their role as the “Elder Brothers,” tirelessly working to heal a world they see as deeply wounded.<\/p>\n\n\n The Kogi worldview, centered on the principle of Aluna<\/strong>, is not an abstract philosophy; it is the very blueprint for their existence. Every aspect of their society\u2014from the structure of their villages to the way they farm and raise families\u2014is a physical manifestation of their commitment to maintaining the world’s natural and spiritual balance. To understand how they live is to see their beliefs in action.<\/p>\n\n\n\n At the heart of Kogi society is the Mamo<\/strong>, a figure who serves as a priest, judge, and doctor. The Mamos are not chosen by election or lineage but are selected in childhood, often before birth, through divination. Once identified, a potential Mamo undergoes an extraordinary and rigorous training that can last for 18 years or more. This education takes place largely in darkness, within a ceremonial hut or a sacred cave, to disconnect the child from the physical world and heighten their connection to Aluna<\/strong>, the spiritual realm.<\/p>\n\n\n\n During this time, they learn the intricate history of creation, the laws of nature, and the methods for maintaining cosmic equilibrium. They memorize ancient songs and prayers and are taught the art of “consultation”\u2014a form of deep meditation and divination that allows them to perceive the spiritual state of the world. The Mamo’s responsibility is immense; they are the intermediaries between humanity and the Great Mother. Through offerings, rituals, and focused thought, they work tirelessly to heal the earth, believing that their actions in the Sierra Nevada have a direct impact on the well-being of the entire planet.<\/p>\n\n\n\n Kogi villages, known as Kuibulo<\/strong>, are clusters of circular huts built from wood, reeds, and thatched palm roofs. These are not permanent cities in the Western sense; a single family may have several homes at different altitudes to tend to crops that grow in specific climates. The layout of a village is not random but follows a symbolic plan, reflecting the structure of the cosmos.<\/p>\n\n\n\n The most important building in any village is the Nunkhue<\/strong>, or temple. Significantly larger than the family homes, it serves as the spiritual and civic center of the community. It is a microcosm of the universe, a physical representation of the Sierra Nevada itself. Inside the Nunkhue<\/strong>, men gather to deliberate on community affairs, receive guidance from the Mamo, and engage in the ritual chewing of coca. It is a space exclusively for men, while women have their own designated areas of influence, reinforcing the principle of duality that pervades their culture.<\/p>\n\n\n\n Les maisons individuelles sont \u00e9galement circulaires, symbolisant le sein de la Grande M\u00e8re et la nature cyclique de la vie. Refl\u00e9tant la dualit\u00e9 soci\u00e9tale, il y a souvent des huttes s\u00e9par\u00e9es, bien qu'adjacentes, pour le mari et la femme. La vie \u00e0 l'int\u00e9rieur est simple et communautaire, centr\u00e9e autour du feu du foyer, qui fournit chaleur, lumi\u00e8re et un endroit pour cuisiner.<\/p>\n\n\n\n The Kogi function as an integrated whole, where the lines between individual, family, and community are fluid. The nuclear family is the foundational unit, but it operates within a powerful collective framework. Men and women have distinct and complementary roles, seen not as a hierarchy but as a necessary balance. Men are responsible for spiritual work in the Nunkhue<\/strong>, clearing land, and community construction. Women are the heart of the home, responsible for weaving, childcare, and tending to the family gardens.<\/p>\n\n\n\n This collective spirit is best exemplified by the practice of Zhigoneshi<\/strong>, or community work. When a new path needs to be cleared, a bridge built, or a temple repaired, the entire community comes together to complete the task. This is not forced labor but a shared responsibility, reinforcing social cohesion and the understanding that the well-being of one depends on the well-being of all.<\/p>\n\n\n\n Leur \u00e9conomie est enti\u00e8rement autosuffisante, bas\u00e9e sur l'agriculture de subsistance et le troc. Ils cultivent des pommes de terre, des haricots, du yucca et des fruits \u00e0 diverses altitudes, assurant un approvisionnement alimentaire diversifi\u00e9 et stable. Le concept de richesse personnelle ou de profit leur est \u00e9tranger ; l'accumulation est consid\u00e9r\u00e9e comme une perturbation de l'\u00e9quilibre. Ils produisent ce dont ils ont besoin pour vivre, et tout surplus est partag\u00e9 ou utilis\u00e9 \u00e0 des fins c\u00e9r\u00e9monielles.<\/p>\n\n\n\n Le r\u00e9gime alimentaire Kogi est un r\u00e9sultat direct de leur syst\u00e8me agricole. Il est principalement v\u00e9g\u00e9tarien, simple et profond\u00e9ment li\u00e9 \u00e0 la terre. Ils cultivent leurs jardins sur des pentes de montagnes escarp\u00e9es, se d\u00e9pla\u00e7ant entre diff\u00e9rentes parcelles pour permettre au sol de se r\u00e9g\u00e9n\u00e9rer naturellement.<\/p>\n\n\n\n Contradictory to their role as guardians of nature, the Kogi practice a form of slash-and-burn agriculture. This practice, however, is not performed carelessly. Before any tree is cut or fire is set, the Mamos perform rituals to ask for permission from the spiritual “owners” of the land and the plants. They see it as a necessary intervention to create space for life-giving crops, and they work spiritually to mitigate the harm and repay the debt to the earth. It is a pragmatic compromise governed by spiritual law.<\/p>\n\n\n\n Health and illness are understood in terms of balance. A person becomes sick when their personal harmony\u2014or the harmony of their family or community\u2014is disrupted. The Mamo acts as the physician, but their diagnosis is spiritual. They consult with Aluna<\/strong> to identify the root cause of the imbalance, which could be a broken taboo or a forgotten offering. Healing involves not just herbal remedies, of which they have an extensive knowledge, but also confessions, ritual cleansings, and offerings designed to restore the patient to a state of equilibrium with the natural and spiritual worlds.<\/p>\n\n\n\n Kogi life is a tapestry woven from threads of ritual, belief, and daily practice. Their culture is not a separate sphere of existence but the very expression of their worldview. From the sacred plants they consume to the clothes they wear, every object and action is imbued with a profound spiritual significance, a tangible connection to the principles of Aluna<\/strong>.<\/p>\n\n\n\n To observe Kogi men is to witness a constant, meditative ritual involving two key elements: the coca leaf, known as ayu<\/strong>, and a gourd called the poporo<\/strong>. This practice is often misunderstood by the outside world but is fundamental to Kogi identity and spirituality. It is a privilege reserved for men who have undergone their initiation rites.<\/p>\n\n\n\n The men carry a small woven bag of dried coca leaves, which they chew to create a small wad in their cheek. This is not for a narcotic effect; in the small quantities used, ayu<\/strong> acts as a mild stimulant that suppresses hunger and fatigue, allowing for long journeys and deep concentration. More importantly, the Kogi believe it opens a connection to the spiritual realm, enabling clearer thought and communication with the Great Mother. It is a sacred plant, a source of knowledge and sustenance.<\/p>\n\n\n\n The poporo<\/strong> is the inseparable companion to ayu<\/strong>. It is a hollowed-out gourd filled with powdered lime, made from seashells collected from the coast. A long wooden stick is used to extract the lime and mix it with the wad of coca in the mouth, which activates its properties. The poporo<\/strong> itself is a powerful symbol of life and fertility: the gourd represents the feminine, the womb of the Great Mother, while the stick represents the masculine. As the man thinks and meditates, he rubs the stick, coated in a paste of saliva and lime, onto the neck of the poporo<\/strong>. Over years, this builds a thick, white crust. This crust is the physical manifestation of his thoughts, his wisdom, and his life’s story. A man’s poporo<\/strong> is his personal diary and a testament to his maturity. Receiving a poporo<\/strong> marks a boy’s transition into manhood and his commitment to the Kogi law of life.<\/p>\n\n\n\n La culture tangible des Kogi est plus visible dans leurs v\u00eatements simples et \u00e9l\u00e9gants et leurs sacs tiss\u00e9s embl\u00e9matiques. Les deux sont le produit d'un artisanat profond\u00e9ment m\u00e9ditatif et symbolique, principalement entrepris par les femmes, qui tisse litt\u00e9ralement leur vision du monde dans le tissu de la vie quotidienne.<\/p>\n\n\n\n Kogi clothing is strikingly simple: two pieces of unadorned white cotton cloth, sewn together to create a tunic and simple trousers. The white color is deliberate, symbolizing the snow-capped peaks of the Sierra Nevada\u2014the sacred center of the world\u2014and the purity of the Great Mother’s original thought. The act of weaving this cloth is a spiritual practice for women, a way of connecting with the creative principles of the universe. The thread is spun from cotton grown in their own plots, a complete cycle of creation from earth to garment.<\/p>\n\n\n\n Perhaps the most recognized symbol of Kogi culture is the sac \u00e0 dos<\/strong>, or shoulder bag. These bags, woven by women from cotton or natural fibers from the agave-like fique<\/strong> plant, are far more than simple accessories. They are a form of writing, a physical representation of thought. The geometric patterns woven into each bag are not mere decoration; they are ancient symbols representing the laws of creation, the structure of the cosmos, sacred animals, and the mountains. When a woman weaves, she is not just following a pattern; she is meditating on the very structure of the universe. Each sac \u00e0 dos<\/strong> is a unique expression of the weaver’s thoughts and her connection to Aluna<\/strong>. The men often prepare the tough fique<\/strong> fibers, demonstrating the complementary nature of male and female roles in the creation of these essential, symbolic items. You can find similar handcrafted traditions throughout Colombia, with many beautiful Colombian handcrafts<\/a> worth exploring.<\/p>\n\n\n\n Pour les Kogi, la musique et la danse ne sont pas des formes de divertissement, mais des pratiques rituelles essentielles au maintien de l'\u00e9quilibre cosmique. Ce sont des dialogues avec le monde spirituel, ex\u00e9cut\u00e9s lors de c\u00e9r\u00e9monies sp\u00e9cifiques pour honorer la Grande M\u00e8re, apaiser les esprits de la nature et assurer le bien-\u00eatre de la communaut\u00e9 et de la plan\u00e8te.<\/p>\n\n\n\n Their musical instruments are crafted directly from the natural world. Flutes, or gaitas<\/strong>, are carved from reeds or bamboo, their haunting melodies mimicking the voices of birds or the wind. Drums, covered with animal hide, provide a heartbeat for the rituals, while maracas made from gourds filled with seeds create a sound that represents the whispering of the ancestors. The music is ceremonial, its rhythms and tones carefully prescribed by tradition to achieve a specific spiritual purpose\u2014be it to encourage rain, ensure a good harvest, or heal the sick.<\/p>\n\n\n\n Dance is the physical embodiment of this spiritual communication. The movements are often circular and repetitive, mirroring the cycles of the cosmos. Dancers may imitate the movements of sacred animals like the jaguar or the eagle, or their steps may trace the symbolic shape of their territory. Led by the Mamo<\/strong>, these dances are a collective prayer, a form of active meditation where the entire community participates in the work of recreating and harmonizing the world.<\/p>\n\n\n\n The beginning and end of life are marked by profound rituals that reinforce the Kogi’s understanding of community, responsibility, and the soul’s journey through the cosmos. These events are not personal milestones but communal passages that affect the balance of the entire society.<\/p>\n\n\n\n Marriage is a practical and spiritual union, arranged by the Mamo<\/strong> in consultation with the families. The primary consideration is not romantic attraction but the compatibility of the two individuals and their families to ensure a harmonious and productive household that will contribute to the community’s well-being. The ceremony is a sacred contract, where the Mamo<\/strong> imparts detailed spiritual guidance to the couple about their duties to each other, to the community, and to the Earth. It is the foundation of a new family unit, which is the cornerstone of Kogi society.<\/p>\n\n\n\n Death is understood not as an end but as a transition\u2014a return of the soul to the spiritual world of Aluna<\/strong>. The funeral rites are therefore of critical importance. The Mamo<\/strong> presides over complex ceremonies designed to guide the soul on its journey back through the nine worlds to its origin. The body is typically buried in a seated, fetal position, symbolizing a return to the womb of the Great Mother. The deceased’s personal possessions, including their poporo<\/strong> and tools, are often buried with them, as they are considered part of their life’s essence. The rituals serve to “close” the cycle of that individual’s life on Earth, ensuring that the spiritual balance of the community is not disturbed by their departure.<\/p>\n\n\n For centuries, the Kogi remained in self-imposed isolation, a silent presence in the high mountains, watching the world change below. But the degradation of their sacred land became so severe that they could no longer remain silent. They recognized the sickness in the Sierra Nevada as a symptom of a planetary illness, caused by the actions of those they call the “Younger Brother”\u2014all of us in the “modern” world. This section is dedicated to their message, a profound and urgent warning from the guardians of the Heart of the World.<\/p>\n\n\n\n The Kogi worldview is not one of abstract history, but of a continuous, living relationship with the world and its inhabitants. Their history of conflict is the story of their ongoing struggle with the Younger Brother, who left the guidance of the Great Mother long ago and, in his ignorance, began to plunder the earth. This struggle began with what their oral tradition calls “The Night”<\/strong>: the arrival of the Spanish Conquistadors in the 16th century. It was a time of unimaginable violence and disease that decimated the Tairona civilization, forcing the survivors, the ancestors of the Kogi, to flee into the highest, most inaccessible parts of the Sierra.<\/p>\n\n\n\n The ruins of great Tairona cities, most famously Cit\u00e9 Perdue<\/strong> (The Lost City), are not just archaeological marvels; they are solemn testaments to what was lost. These stone terraces and plazas, once teeming with life and connected by a network of sacred sites, are now silent reminders of a sophisticated culture that lived in harmony with the mountains. For the Kogi, these sites are not dead; their spiritual energy remains, but they are wounded, desecrated by treasure hunters and disconnected from their spiritual caretakers.<\/p>\n\n\n\n Les si\u00e8cles qui ont suivi ont vu arriver de nouvelles vagues de Jeunes Fr\u00e8res. Au 20e si\u00e8cle, des agriculteurs colonisateurs se sont enfonc\u00e9s plus loin sur les pentes, d\u00e9frichant les for\u00eats pour y installer du b\u00e9tail et des cultures. Plus tard, les montagnes sont devenues le th\u00e9\u00e2tre du conflit arm\u00e9 colombien, pi\u00e9geant les communaut\u00e9s Kogi entre les gu\u00e9rilleros, les groupes paramilitaires et l'arm\u00e9e de l'\u00c9tat. La culture de cultures illicites a entra\u00een\u00e9 une d\u00e9forestation accrue, une pollution chimique et de la violence. Chaque nouvelle menace \u00e9tait une nouvelle blessure inflig\u00e9e au corps de la Grande M\u00e8re, une nouvelle perturbation de l'ordre naturel et spirituel que les Mamos s'efforcent sans rel\u00e2che de maintenir.<\/p>\n\n\n\n \u00c0 la fin des ann\u00e9es 1980, les Mamos ont conclu que les d\u00e9g\u00e2ts \u00e9taient critiques. Les calottes glaciaires sur les sommets sacr\u00e9s fondaient, les rivi\u00e8res s'ass\u00e9chaient, les esp\u00e8ces end\u00e9miques disparaissaient, et les cycles de pluie et de soleil devenaient impr\u00e9visibles. Ils ont compris qu'il ne s'agissait pas de probl\u00e8mes locaux mais des sympt\u00f4mes d'une fi\u00e8vre mondiale. Le Fr\u00e8re cadet, dans sa qu\u00eate incessante de ressources, ne d\u00e9truisait pas seulement sa propre maison, mais rompait les liens essentiels qui soutiennent la vie sur Terre. Il tuait le C\u0153ur du Monde.<\/p>\n\n\n\n In a historic decision, they chose to break their isolation and deliver a direct message. Their first major attempt was the 1990 BBC documentary, “From the Heart of the World: The Elder Brothers’ Warning.”<\/strong> In it, they spoke to the camera, explaining their cosmology and issuing a clear plea for the Younger Brother to stop destroying the planet. They believed that if we understood, we would change.<\/p>\n\n\n\n The world listened, but it did not change. Two decades later, seeing the crisis deepen, the Kogi decided they had to try again, but this time in their own way. They initiated the film “Aluna,”<\/strong> released in 2012. More than a documentary, “Aluna” is a Kogi demonstration. In the film, Mamos and their apprentices trace the invisible connections\u2014the “black line”\u2014that link sacred sites from the snowy peaks to the coast, using a single long, golden thread. They physically mapped out the spiritual reality of the world to make it visible to our literal, scientific minds. It is their proof that the world is a single, interconnected living being, and that an action in one place has consequences in another. The film is their final, desperate call for us to awaken to this reality before it is too late.<\/p>\n\n\n\n Le message Kogi n'est pas une demande de conversion ou de charit\u00e9. C'est un appel \u00e0 un changement fondamental de conscience. Les \u00e9couter, c'est avant tout examiner notre propre relation avec le monde naturel. La fa\u00e7on la plus profonde d'aider est de tenir compte de leur avertissement et d'agir en cons\u00e9quence dans nos propres communaut\u00e9s. Cependant, il existe \u00e9galement des moyens directs de soutenir leur travail en tant que gardiens de la Sierra Nevada.<\/p>\n\n\n\n Helping the Kogi is not about “saving” them. It is about recognizing that they are trying to save us. It is about partnering with them to protect the Heart of the World, understanding that its fate is inextricably linked to our own.<\/p>","protected":false},"excerpt":{"rendered":" D\u00e9couvrez le peuple Kogui de Colombie, une ancienne tribu indig\u00e8ne qui pr\u00e9serve ses traditions sacr\u00e9es dans les montagnes de la Sierra Nevada.<\/p>","protected":false},"featured_media":219076,"template":"","meta":{"_acf_changed":false,"_seopress_robots_primary_cat":"","_seopress_titles_title":"The Koguis of Colombia: Guardians of the Earth \u2013 Complete Guide","_seopress_titles_desc":"Discover the Koguis of Colombia, the \"Elder Brothers\" guarding Earth's heart in the remote Sierra Nevada mountains. Explore their ancient wisdom now.","_seopress_robots_index":""},"tags":[452,22,467,26509,456,508],"article-type":[24796],"collection":[25886],"continent":[],"country":[11],"class_list":["post-195360","travel-guide","type-travel-guide","status-publish","has-post-thumbnail","hentry","tag-colombia","tag-culture","tag-indigenous","tag-koguis","tag-sierra-nevada-de-santa-marta","tag-travel-photography","article-type-culture","collection-hidden","country-colombia"],"acf":[],"_links":{"self":[{"href":"https:\/\/remote-expeditions.com\/fr\/wp-json\/wp\/v2\/travel-guide\/195360","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/remote-expeditions.com\/fr\/wp-json\/wp\/v2\/travel-guide"}],"about":[{"href":"https:\/\/remote-expeditions.com\/fr\/wp-json\/wp\/v2\/types\/travel-guide"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/remote-expeditions.com\/fr\/wp-json\/wp\/v2\/media\/219076"}],"wp:attachment":[{"href":"https:\/\/remote-expeditions.com\/fr\/wp-json\/wp\/v2\/media?parent=195360"}],"wp:term":[{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/remote-expeditions.com\/fr\/wp-json\/wp\/v2\/tags?post=195360"},{"taxonomy":"article-type","embeddable":true,"href":"https:\/\/remote-expeditions.com\/fr\/wp-json\/wp\/v2\/article-type?post=195360"},{"taxonomy":"collection","embeddable":true,"href":"https:\/\/remote-expeditions.com\/fr\/wp-json\/wp\/v2\/collection?post=195360"},{"taxonomy":"continent","embeddable":true,"href":"https:\/\/remote-expeditions.com\/fr\/wp-json\/wp\/v2\/continent?post=195360"},{"taxonomy":"country","embeddable":true,"href":"https:\/\/remote-expeditions.com\/fr\/wp-json\/wp\/v2\/country?post=195360"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}La Sierra Nevada de Santa Marta : Un microcosme de la plan\u00e8te<\/h3>\n\n\n\n
Une histoire vivante : Les descendants des Taironas<\/h3>\n\n\n\n
The Worldview – Understanding “Aluna”<\/h2>\n\n\n\n
La Grande M\u00e8re et l'Origine de la Vie<\/h3>\n\n\n\n
Vivre en \u00e9quilibre : Le lien sacr\u00e9 avec la nature<\/h3>\n\n\n\n
The Kogi Society – How They Live<\/h2>\n\n\n\n
Le Mamo : L'autorit\u00e9 spirituelle<\/h3>\n\n\n\n
Le Village (Kuibulo) et La Maison<\/h3>\n\n\n\n
Famille, Communaut\u00e9 et \u00c9conomie<\/h3>\n\n\n\n
Alimentation et Sant\u00e9<\/h3>\n\n\n\n
The Fabric of Life – Culture & Traditions<\/h2>\n\n\n\n
Ayu – The Sacred Coca Leaf and the Poporo<\/h3>\n\n\n\n
Weaving Thoughts: Clothing and Mochilas<\/h3>\n\n\n\n
La Voix de la Tradition : Musique et Danse<\/h3>\n\n\n\n
Life’s Cycles: Marriage and Funerals<\/h3>\n\n\n\n
The Message to the “Younger Brother”<\/h2>\n\n\n\n
A History of Conflict: From “The Night” to Modern Threats<\/h3>\n\n\n\n
L'Avertissement pour Notre Monde<\/h3>\n\n\n\n
Comment \u00e9couter et comment aider<\/h3>\n\n\n\n
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