Deep within the verdant folds of Colombia’s Sierra Nevada de Santa Marta<\/a> live the Wiwa, one of the four indigenous peoples who guard this sacred mountain range. Also known as the Arsarios<\/strong>, a name believed to derive from a powerful historical leader, their own name for themselves holds a key to their identity. Wiwa<\/strong> translates to “people from the warm lands” or “people who give rise to warmth,” a direct reference to their home in the lower and mid-altitude regions of the Sierra, the tierra caliente<\/em>. This distinguishes them from their “elder brothers,” the Kogi, who traditionally inhabit the colder, higher elevations. The Wiwa are the guardians of the sun-drenched valleys and tropical forests, a people whose culture is intrinsically shaped by the heat, humidity, and vibrant life of the Caribbean lowlands.<\/p>\n\n\n\n The Wiwa do not see themselves as living in isolation. They are part of a sacred brotherhood with the Kogi<\/strong>, Arhuaco<\/a>, and Kankuamo<\/strong> peoples. Together, these four groups are the descendants of the ancient Tairona civilization and consider themselves the “Elder Brothers” of humanity. Their ancestral territory, the Sierra Nevada de Santa Marta<\/strong>, is not merely a mountain range but the literal “Heart of the World”\u2014a living, breathing entity that ensures the planet’s well-being. The Elder Brothers believe it is their sacred duty to maintain the spiritual equilibrium of this heart. Through ritual, offering, and profound meditation, the Wiwa work in concert with their brethren to care for the rivers, mountains, and life forms, fulfilling a cosmic responsibility to keep the world in balance.<\/p>\n\n\n\n My own understanding of the Sierra Nevada began not in books, but on the sun-drenched trails of its lower slopes, where the scent of roasting coffee beans mixes with the humid mountain air. It was there, while learning about sustainable agriculture projects, that I first encountered the quiet dignity of the Wiwa people. Listening to their leaders and sharing time in their communities offered a glimpse into a worldview where land is not a commodity but a sacred relative. This article is born from that experience\u2014a desire to share, with deep respect, the story of a people whose message of balance and reciprocity is more urgent today than ever.<\/p>\n\n\n\n To understand the Wiwa is to understand their profound spiritual origins. Their cosmology begins in a state of darkness, a spiritual pre-existence within the womb of the Great Mother<\/strong> (Madre Universal). It was she who conceived all potential for life. From this primordial state, the creator god, S\u00e8rankua<\/strong>, emerged. It was S\u00e8rankua who brought light and order to the universe, establishing the mountains, rivers, plants, animals, and humanity. Most importantly, he laid down the “Law of Origin”\u2014also known as the Law of S\u00e8rankua. This is not a written scripture but an immutable spiritual code that dictates how all beings must live to maintain the world\u2019s delicate balance. This law is the foundation of Wiwa culture, morality, and their relationship with the natural world.<\/p>\n\n\n\n Pour les Wiwa, la Sierra Nevada de Santa Marta n'est pas une simple paysage ; c'est un \u00eatre vivant et conscient. Ce corps sacr\u00e9 est un microcosme de l'univers lui-m\u00eame, chaque caract\u00e9ristique g\u00e9ographique correspondant \u00e0 une partie de l'anatomie humaine. Les sommets enneig\u00e9s sont la t\u00eate, o\u00f9 r\u00e9sident toutes les pens\u00e9es et l'\u00e9nergie spirituelle. Les lagunes et les lacs sont le c\u0153ur, les rivi\u00e8res sont les veines, les couches de terre sont la peau, et les vastes for\u00eats sont les cheveux. Cette croyance fa\u00e7onne fondamentalement leur interaction avec la terre. Exploiter la terre, c'est d\u00e9chirer la peau de la Grande M\u00e8re ; polluer une rivi\u00e8re, c'est empoisonner son sang. Chaque action est donc consid\u00e9r\u00e9e avec une immense pr\u00e9caution, car nuire \u00e0 la terre \u00e9quivaut \u00e0 nuire \u00e0 un anc\u00eatre vivant.<\/p>\n\n\n\n The sacred body of the Sierra is interconnected by an invisible network of energy points called `Ezwamas`<\/strong>. These sacred sites\u2014which can be a specific rock, a lagoon, a cave, or a river mouth\u2014serve as spiritual portals. It is at these `Ezwamas` that the Mamos (spiritual leaders) communicate with the spirits, perform rituals, and maintain the energetic balance of the territory. This entire network of sites is encompassed by a sacred boundary known as the L\u00ednea Negra<\/strong> (the Black Line). This line, recognized by the Colombian government in 2018, traces the perimeter of their ancestral territory. For the Wiwa, it is not a political border but a spiritual shield, defining the area where their work of maintaining global balance is most crucial.<\/p>\n\n\n\n A core tenet of the Law of Origin is the principle of reciprocity. The Wiwa believe that every action has a consequence and that for everything taken from the Earth, something must be given back. This act of repayment is called a `pagamento`<\/strong> (payment). When a crop is harvested, a house is built, or even when a thought disturbs the spiritual peace, a debt is incurred. To restore harmony, the Mamos conduct ritual offerings at the `Ezwamas`. These offerings are not grand sacrifices but spiritually charged materials\u2014such as strands of cotton, small seashells, or special stones\u2014that are “charged” with the intention of the ritual and left at the site. This constant work of making `pagamentos` is seen as a vital responsibility, not just for the Wiwa, but for the well-being of the entire planet, which they believe is thrown out of balance by the destructive actions of the “younger brother” (modern society).<\/p>\n La soci\u00e9t\u00e9 Wiwa n'est pas une collection al\u00e9atoire d'individus mais une structure hautement organis\u00e9e con\u00e7ue pour refl\u00e9ter l'ordre cosmique. De l'autorit\u00e9 spirituelle des Mamo aux r\u00f4les au sein de la famille, chaque position est interconnect\u00e9e, travaillant de concert pour maintenir la Loi d'Origine. Ce cadre social complexe garantit la pr\u00e9servation des connaissances, la satisfaction des besoins de la communaut\u00e9 et le maintien du lien vital avec le monde spirituel.<\/p>\n\n\n\n At the apex of Wiwa society stands the Mamo<\/strong>, a figure who is far more than a chief or priest. The Mamo is the community’s spiritual guide, healer, psychologist, and judge. Their authority is not political but spiritual, derived from a profound understanding of S\u00e8rankua\u2019s Law. They are the interpreters of the natural and spiritual worlds, tasked with maintaining balance through ritual, divination, and counsel.<\/p>\n\n\n\n Becoming a Mamo requires a lifetime of dedication, beginning with a rigorous training process known as `educaci\u00f3n propia`<\/strong> (traditional education). Selected from a young age, a candidate is taken from their family and sequestered for many years, sometimes in darkness, to learn the vast oral history, songs, prayers, and laws of their people. This intense education sharpens their spiritual senses, allowing them to “see” beyond the physical world, diagnose illnesses of both people and the land, and communicate directly with the ancestral spirits. The Mamo’s life is one of immense responsibility, dedicated entirely to the well-being of their community and the Sierra Nevada<\/a>.<\/p>\n\n\n\n Wiwa villages are typically composed of circular, dirt-floored huts with conical thatched roofs, arranged around a central ceremonial temple called the `Ushui`<\/strong>. The `Ushui` is the spiritual and social heart of the community and a physical representation of the cosmos. Its structure is a sacred map: the two central posts represent the masculine and feminine principles holding up the world, the roof is the sky, and the floor is the earth. It is a place for meetings, rituals, and the transmission of sacred knowledge.<\/p>\n\n\n\n Refl\u00e9tant une dualit\u00e9 cosmique, la soci\u00e9t\u00e9 Wiwa maintient souvent des espaces c\u00e9r\u00e9moniels distincts pour les hommes et les femmes. L'Ushui principal est traditionnellement le domaine des hommes, o\u00f9 ils se r\u00e9unissent la nuit pour m\u00e2cher des feuilles de coca, d\u00e9lib\u00e9rer sur les affaires communautaires et recevoir des conseils du Mamo. Les femmes, qui d\u00e9tiennent un immense pouvoir en tant que tisseuses de la vie et de la lign\u00e9e, ont leurs propres maisons c\u00e9r\u00e9monielles, souvent plus petites, ou des espaces d\u00e9sign\u00e9s o\u00f9 elles discutent de leurs affaires et accomplissent leurs propres rituels essentiels.<\/p>\n\n\n\n The family is the fundamental unit of Wiwa society. Their lineage system is complex, incorporating both matrilineal and patrilineal principles that determine a person’s rights, responsibilities, and identity. Spiritual knowledge, particularly related to the sacred sites and the natural world, is often passed down through specific family lines.<\/p>\n\n\n\n For example, land rights may be inherited through the father’s line (patrilineal), while certain spiritual responsibilities or the knowledge of weaving may be passed from mother to daughter (matrilineal). This dual system ensures that all forms of inheritance\u2014be it land, sacred knowledge, or social roles\u2014are carefully preserved and transmitted across generations, reinforcing the community’s connection to its past and its territory.<\/p>\n\n\n\n Alors que le Mamo d\u00e9tient l'autorit\u00e9 spirituelle supr\u00eame, l'administration pratique et quotidienne d'un village est g\u00e9r\u00e9e par un gouvernement la\u00efque. Cette structure permet au Mamo de rester concentr\u00e9 sur le travail spirituel vital d'entretien de l'\u00e9quilibre. Les r\u00f4les la\u00efques principaux comprennent :<\/p>\n\n\n\n Ce syst\u00e8me de gouvernance cr\u00e9e une division du travail claire et efficace, m\u00ealant la direction spirituelle \u00e0 l'administration pratique pour assurer le bon fonctionnement et l'\u00e9quilibre de la communaut\u00e9.<\/p>\n\n\n\n The daily existence of the Wiwa is woven directly into the fertile soils of the Sierra Nevada’s lower and mid-altitudes. As the “people of the warm lands,” their agricultural practices are perfectly adapted to their environment, a testament to generations of accumulated wisdom. Their fields, or rozas<\/em>, are not stark monocultures but diverse gardens that sustain the community. Key crops include staples like manioc<\/strong> (cassava), malanga<\/strong> (a starchy root vegetable), and various types of bananas and plantains that form the foundation of their diet.<\/p>\n\n\n\n In recent decades, the Wiwa have thoughtfully engaged with the global economy, seeking ways to generate income that align with their principle of sustainability. Two crops have become central to this effort: caf\u00e9<\/strong> et cacao<\/strong>. Cultivated organically under the shade of native trees, their caf\u00e9<\/a> and cacao are prized for their quality. By participating in fair-trade cooperatives, the Wiwa are able to secure a just price for their products, allowing them to fund community projects, purchase necessary goods, and defend their territory without compromising the ecological health of the Sierra. This careful economic integration is a modern expression of their ancient commitment to balance.<\/p>\n\n\n\n For the Wiwa, health is not merely the absence of disease but a state of spiritual, physical, and communal harmony. Illness is understood as a symptom of imbalance, a sign that a person\u2014or the community\u2014has transgressed the Law of Origin. The responsibility of healing falls to the Mamos and specialized healers known as Sagas<\/strong>, who possess a profound knowledge of the Sierra’s botanical pharmacy.<\/p>\n\n\n\n Treatment is a holistic process that addresses both the physical manifestation and the spiritual root of an ailment. A healer will first “consult” or “read” the spiritual world to understand the cause of the imbalance. The remedy often involves a combination of medicinal plants, dietary restrictions, and specific rituals. These rituals may include chants, prayers, and offerings (pagamentos<\/em>) made at sacred sites to restore the patient’s connection to the Great Mother and the natural order. For the Wiwa, healing the body is inseparable from healing one’s relationship with the living world.<\/p>\n\n\n\n Wiwa knowledge has traditionally been passed down through the spoken word. From a young age, children learn the creation stories, the laws of nature, and the practical skills for living in the Sierra by listening to and observing their elders. This oral education, or educaci\u00f3n propia<\/em>, ensures that the cultural and spiritual foundations of their society are transmitted intact from one generation to the next.<\/p>\n\n\n\n The introduction of formal, state-sponsored schooling has presented both challenges and opportunities. While literacy in Spanish and mathematical skills are valuable tools for navigating interactions with the outside world and defending their rights, there is a constant risk that this Western model of education could erode their own traditions and language. In response, many Wiwa communities are pioneering a model of “ethno-education.” These schools strive to create a curriculum that operates in two worlds, teaching subjects in both their native language, Damana<\/strong>, and Spanish. They integrate traditional knowledge, Mamo-guided lessons on cosmology, and respect for the land into the daily schedule, attempting to equip their children with the tools for modern survival without forcing them to abandon who they are.<\/p>\n\n\n Among the most recognizable emblems of Wiwa identity is their traditional woven bag, the tutusoma<\/strong>. Unlike the more pictographic mochilas of their Arhuaco neighbors, the Wiwa bag is distinguished by its elegant, minimalist design of vertical stripes and bands of natural color. These are not merely decorative patterns; they are a sophisticated visual language. Each band represents an element of their territory\u2014the dark earth, the winding rivers, the layers of the mountains, and the spiritual pathways that connect them.<\/p>\n\n\n\n The creation of a tutusoma<\/strong> is a meditative practice reserved for women. From a young age, girls learn to spin the fibers of the agave plant (fique) or cotton and weave them using a simple, ancient looping technique. As she weaves, a woman embeds her thoughts, prayers, and the stories of her lineage into the bag. The finished tutusoma<\/strong> is far more than a simple carryall; it is a representation of the cosmos, a piece of the Sierra Nevada<\/a> itself, and a tangible expression of the weaver\u2019s connection to the Law of Origin.<\/p>\n\n\n\n The Wiwa language, known as Damana<\/strong>, is the primary vessel for their ancestral knowledge and spiritual traditions. Belonging to the Chibchan linguistic family, it is closely related to the languages spoken by the Kogi (Kogui) and Arhuaco (Ika), serving as a living link to their shared Tairona heritage. The name itself is sometimes translated as “language of the sun,” underscoring its sacred role in their worldview.<\/p>\n\n\n\n Spoken daily in their communities, Damana<\/strong> is the language of ceremony, of storytelling, and of transmitting the complex laws of S\u00e8rankua from one generation to the next. However, like many indigenous languages, it faces pressure from the widespread use of Spanish. In response, community leaders and educators are working to strengthen its use, developing bilingual education programs that ensure children learn to navigate the modern world without losing the linguistic key to their own.<\/p>\n\n\n\n Pour les Wiwa, la musique et la danse ne sont pas des formes de divertissement mais des composantes essentielles du travail spirituel. Ce sont des pri\u00e8res performatives, utilis\u00e9es pour harmoniser la communaut\u00e9 avec les cycles de la nature, pour raconter les histoires sacr\u00e9es de la cr\u00e9ation et pour faciliter la communication avec le royaume spirituel. Ces expressions sont au c\u0153ur des c\u00e9r\u00e9monies marquant les r\u00e9coltes, les solstices et les rites de passage.<\/p>\n\n\n\n The sounds of these rituals are carried by traditional instruments, each with its own purpose and voice. The haunting melodies of cane flutes, or gaitas<\/strong>, evoke the winds of the Sierra. The rhythmic pulse of maracas and wooden drums mimics the heartbeat of the Great Mother. Through dance, performers reenact the movements of sacred animals or trace the patterns of constellations, transforming the ceremonial space into a living microcosm of the universe.<\/p>\n\n\n\n Wiwa attire is a study in simplicity and profound symbolism. Both men and women wear modest, unadorned clothing of pure white cotton\u2014typically long-sleeved tunics and simple trousers for men, and long dresses for women. The white color is deliberate, representing the sacred snows of the Sierra’s peaks, the source of life-giving water, and a state of spiritual purity necessary to approach the sacred.<\/p>\n\n\n\n Le parure la plus frappante est le grand chapeau blanc conique port\u00e9 par les Mamos, connu sous le nom de `gorro`. Ce chapeau n'est pas seulement un symbole de statut, mais une repr\u00e9sentation physique de leur autorit\u00e9 spirituelle et de leur savoir. Sa forme pointue est une r\u00e9f\u00e9rence directe aux sommets enneig\u00e9s de la Sierra Nevada, les points de connexion les plus \u00e9lev\u00e9s entre le monde terrestre et le monde spirituel. En le portant, un Mamo signifie son r\u00f4le de pilier du monde, un canal de sagesse des montagnes sacr\u00e9es \u00e0 sa communaut\u00e9.<\/p>\n\n\n\n The story of the Wiwa is inseparable from the deep history of the Sierra Nevada. They, along with their Elder Brothers, are the direct descendants of the great Tairona<\/strong> civilization, a sophisticated society that flourished long before the arrival of Europeans. The Tairona were master engineers, building stone paths, retaining walls, and agricultural terraces that still mark the mountain landscape. They were also renowned for their intricate goldwork, creating pieces that were not mere ornaments but powerful spiritual objects imbued with cosmological meaning. While the cities and political structures of the Tairona have vanished, their profound understanding of the natural world and their spiritual laws persist, carried forward by the Wiwa and the other peoples of the Sierra.<\/p>\n\n\n\n The Wiwa’s history is a testament to their quiet endurance. Their first major struggle for survival began with the Spanish conquest in the 16th century, which forced them to retreat from the coastal lowlands into the more inaccessible, higher altitudes of the mountains to preserve their culture and autonomy. This strategy of withdrawal allowed them to survive the initial colonial onslaught that decimated many other Indigenous groups.<\/p>\n\n\n\n Cependant, les 20e et 21e si\u00e8cles ont apport\u00e9 de nouvelles formes de violence. Durant le conflit arm\u00e9 colombien, la g\u00e9ographie strat\u00e9gique de la Sierra Nevada en a fait un corridor convoit\u00e9 par les gu\u00e9rilleros, les groupes paramilitaires et l'arm\u00e9e nationale. Les Wiwa, attach\u00e9s \u00e0 une philosophie de paix et de neutralit\u00e9, se sont retrouv\u00e9s pris entre deux feux. Leurs communaut\u00e9s ont subi des massacres, des d\u00e9placements forc\u00e9s, des assassinats s\u00e9lectifs de dirigeants et le recrutement forc\u00e9 de leur jeunesse. Leurs terres sacr\u00e9es ont \u00e9t\u00e9 plant\u00e9es de mines terrestres et de coca, une plante qu'ils v\u00e9n\u00e8rent mais dont ils abhorrent l'utilisation pour la production de coca\u00efne. Malgr\u00e9 tout cela, ils sont rest\u00e9s fid\u00e8les \u00e0 leurs principes, se concentrant sur la r\u00e9sistance spirituelle et la pr\u00e9servation de leur loi d'origine.<\/p>\n\n\n\n Though the overt violence has subsided, the Wiwa face persistent and complex modern threats that endanger their existence and the health of the Sierra Nevada. The most fundamental struggle is for land. Many of their ancestral territories were seized or sold over decades of conflict and colonization. The process of recuperaci\u00f3n de tierras<\/strong> (land recovery) is a slow and arduous effort to buy back the land within the L\u00ednea Negra, allowing them to heal and re-establish spiritual balance across their sacred geography.<\/p>\n\n\n\n Simultaneously, they face immense pressure from large-scale development projects. Proposed mining concessions, hydroelectric dams, and port infrastructure projects threaten to sever the spiritual connections within the Sierra, which they view as a living body. To the Wiwa, an open-pit mine is not just an environmental issue; it is a deep wound inflicted upon the Great Mother. They actively resist these projects through legal action and spiritual work, warning that damaging the “Heart of the World” will have consequences for all of humanity.<\/p>\n\n\n\n Perhaps the most insidious threat is climate change. The Wiwa see the evidence daily. The snow-capped peaks, the sacred heart of their cosmology, are visibly shrinking. Seasons are becoming unpredictable, affecting their crops and the delicate water cycles of the mountain. For the Wiwa, this is a grave symptom of the Younger Brother’s failure to live in harmony with the natural world\u2014a dire warning that the Earth’s balance is critically unstable.<\/p>\n\n\n The Wiwa, along with their Elder Brother communities of the Sierra Nevada<\/a>, do not see their wisdom as something to be kept secret. Instead, they share a consistent and urgent message for the modern world, which they call the “younger brother.” They observe the consequences of our actions\u2014the melting snow caps, the polluted rivers, the dying forests\u2014as symptoms of a profound spiritual sickness. Their message is a plea for a fundamental shift in consciousness. It is a call to recognize that the Earth is a living being, that our consumption has consequences, and that we must learn to live in reciprocity rather than extraction. The balance of the “Heart of the World” is the balance of the entire planet. To heal it, we must first heal our relationship with nature.<\/p>\n\n\n\n Comprendre la vision du monde des Wiwa est la premi\u00e8re \u00e9tape ; la suivante consiste \u00e0 offrir un soutien \u00e0 la fois respectueux et efficace. Une aide authentique permet aux Wiwa de poursuivre leur travail de gardiens, renforce leur autonomie et les aide \u00e0 faire face aux pressions modernes qui menacent leur mode de vie. Voici quelques moyens concrets de contribuer de mani\u00e8re significative.<\/p>\n\n\n\n D\u00e9couvrez les Wiwa de Colombie, une tribu indig\u00e8ne qui pr\u00e9serve des traditions ancestrales dans la Sierra Nevada. Explorez leur culture, leurs croyances et leurs luttes dans notre article approfondi.<\/p>","protected":false},"featured_media":23402,"template":"","meta":{"_acf_changed":false,"_seopress_robots_primary_cat":"","_seopress_titles_title":"The Wiwa of Colombia: Indigenous People of the Sierra Nevada de Santa Marta","_seopress_titles_desc":"Discover the Wiwa of Colombia, indigenous guardians of the Sierra Nevada de Santa Marta, their culture, and sacred traditions. Learn more now!","_seopress_robots_index":""},"tags":[452,22,467,456,508,26508],"article-type":[24796],"collection":[25886],"continent":[],"country":[11],"class_list":["post-195394","travel-guide","type-travel-guide","status-publish","has-post-thumbnail","hentry","tag-colombia","tag-culture","tag-indigenous","tag-sierra-nevada-de-santa-marta","tag-travel-photography","tag-wiwa","article-type-culture","collection-hidden","country-colombia"],"acf":[],"_links":{"self":[{"href":"https:\/\/remote-expeditions.com\/fr\/wp-json\/wp\/v2\/travel-guide\/195394","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\/23402"}],"wp:attachment":[{"href":"https:\/\/remote-expeditions.com\/fr\/wp-json\/wp\/v2\/media?parent=195394"}],"wp:term":[{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/remote-expeditions.com\/fr\/wp-json\/wp\/v2\/tags?post=195394"},{"taxonomy":"article-type","embeddable":true,"href":"https:\/\/remote-expeditions.com\/fr\/wp-json\/wp\/v2\/article-type?post=195394"},{"taxonomy":"collection","embeddable":true,"href":"https:\/\/remote-expeditions.com\/fr\/wp-json\/wp\/v2\/collection?post=195394"},{"taxonomy":"continent","embeddable":true,"href":"https:\/\/remote-expeditions.com\/fr\/wp-json\/wp\/v2\/continent?post=195394"},{"taxonomy":"country","embeddable":true,"href":"https:\/\/remote-expeditions.com\/fr\/wp-json\/wp\/v2\/country?post=195394"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Gardiens de l'\u00e9quilibre dans la Sierra Nevada<\/h3>\n\n\n\n
Author’s Personal Connection<\/h3>\n\n\n\n
The Wiwa Worldview – The Law of Origin<\/h2>\n\n\n\n
S\u00e8rankua and the Great Mother<\/h3>\n\n\n\n
Le Sierra comme corps sacr\u00e9<\/h3>\n\n\n\n
Sacred Sites and the “Black Line”<\/h3>\n\n\n\n
The Principle of Reciprocity: Pagamentos and Offerings<\/h3>\n\n\n\n
La Structure de la Soci\u00e9t\u00e9 Wiwa<\/h2>\n\n\n\n
Le Mamo : La Lumi\u00e8re Directrice de la Communaut\u00e9<\/h3>\n\n\n\n
The Village and the
Ushui<\/code><\/h3>\n\n\n\nFamille et lign\u00e9e<\/h3>\n\n\n\n
Gouvernance communautaire<\/h3>\n\n\n\n
\n
Le Tissu de la Vie Quotidienne<\/h2>\n\n\n\n
Vivre avec la Terre : Agriculture et \u00c9conomie<\/h3>\n\n\n\n
Sant\u00e9 et M\u00e9decine : La sagesse des plantes<\/h3>\n\n\n\n
\u00c9ducation dans deux mondes<\/h3>\n\n\n\n
Cultural Expressions – The Threads of Identity<\/h2>\n\n\n\n
`Tutusoma`: La Sacoche Signature Wiwa<\/h3>\n\n\n\n
Damana : La Langue du Soleil<\/h3>\n\n\n\n
Musique, Danse et C\u00e9r\u00e9monie<\/h3>\n\n\n\n
Clothing and Adornments<\/h3>\n\n\n\n
Une Histoire de R\u00e9silience<\/h2>\n\n\n\n
H\u00e9ritage des Taironas<\/h3>\n\n\n\n
Conflit et Survie<\/h3>\n\n\n\n
D\u00e9fis modernes\u00a0: Terres, exploitation mini\u00e8re et changement climatique<\/h3>\n\n\n\n
Conclusion – The Wiwa’s Message and How to Help<\/h2>\n\n\n\n
Le Message de l'Harmonie<\/h3>\n\n\n\n
Soutenir les Gardiens<\/h3>\n\n\n\n
\n