The Wiwa of Colombia – Complete Article

Introduction – The People of the Warm Lands

Who are the Wiwa?

Deep within the verdant folds of Colombia’s Sierra Nevada de Santa Marta live the Wiwa, one of the four indigenous peoples who guard this sacred mountain range. Also known as the Arsarios, a name believed to derive from a powerful historical leader, their own name for themselves holds a key to their identity. Wiwa 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. 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.

Keepers of Balance in the Sierra Nevada

The Wiwa do not see themselves as living in isolation. They are part of a sacred brotherhood with the Kogi, Arhuaco, and Kankuamo 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, is not merely a mountain range but the literal “Heart of the World”—a 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.

Author’s Personal Connection

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—a desire to share, with deep respect, the story of a people whose message of balance and reciprocity is more urgent today than ever.

The Wiwa Worldview – The Law of Origin

Sèrankua and the Great Mother

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 (Madre Universal). It was she who conceived all potential for life. From this primordial state, the creator god, Sèrankua, emerged. It was Sèrankua 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”—also known as the Law of Sèrankua. This is not a written scripture but an immutable spiritual code that dictates how all beings must live to maintain the world’s delicate balance. This law is the foundation of Wiwa culture, morality, and their relationship with the natural world.

The Sierra as a Sacred Body

For the Wiwa, the Sierra Nevada de Santa Marta is not merely a landscape; it is a living, conscious being. This sacred body is a microcosm of the universe itself, with each geographical feature corresponding to a part of the human anatomy. The snow-capped peaks are the head, where all thought and spiritual energy reside. The lagoons and lakes are the heart, the rivers are the veins, the layers of earth are the skin, and the vast forests are the hair. This belief fundamentally shapes their interaction with the land. To mine the earth is to tear the skin of the Great Mother; to pollute a river is to poison her blood. Every action is therefore considered with immense care, as harming the land is equivalent to harming a living ancestor.

Sacred Sites and the “Black Line”

The sacred body of the Sierra is interconnected by an invisible network of energy points called `Ezwamas`. These sacred sites—which can be a specific rock, a lagoon, a cave, or a river mouth—serve 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 Línea Negra (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.

The Principle of Reciprocity: Pagamentos and Offerings

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` (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—such as strands of cotton, small seashells, or special stones—that 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).

The Structure of Wiwa Society

Wiwa society is not a random collection of individuals but a highly organized structure designed to reflect the cosmic order. From the spiritual authority of the Mamo to the roles within the family, every position is interconnected, working in concert to uphold the Law of Origin. This intricate social framework ensures that knowledge is preserved, community needs are met, and the vital connection to the spiritual world is maintained.

The Mamo: The Guiding Light of the Community

At the apex of Wiwa society stands the Mamo, 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 Sèrankua’s Law. They are the interpreters of the natural and spiritual worlds, tasked with maintaining balance through ritual, divination, and counsel.

Becoming a Mamo requires a lifetime of dedication, beginning with a rigorous training process known as `educación propia` (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.

The Village and the Ushui

Wiwa villages are typically composed of circular, dirt-floored huts with conical thatched roofs, arranged around a central ceremonial temple called the `Ushui`. 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.

Reflecting a cosmic duality, Wiwa society often maintains separate ceremonial spaces for men and women. The main `Ushui` is traditionally the domain of men, where they gather at night to chew coca leaves, deliberate on community affairs, and receive guidance from the Mamo. Women, who hold immense power as the weavers of life and lineage, have their own, often smaller, ceremonial houses or designated spaces where they discuss their affairs and perform their own essential rituals.

Family and Lineage

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.

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—be it land, sacred knowledge, or social roles—are carefully preserved and transmitted across generations, reinforcing the community’s connection to its past and its territory.

Community Governance

While the Mamo holds ultimate spiritual authority, the practical, day-to-day administration of a village is managed by a secular government. This structure allows the Mamo to remain focused on the vital spiritual work of maintaining balance. The primary secular roles include:

• The `Comisario` (Commissioner): This individual acts as a civil governor or community manager. Elected by the community, the `Comisario` is the primary liaison with the outside world (non-indigenous society) and is responsible for organizing communal work, resolving minor disputes, and implementing decisions made in the `Ushui`.
• The `Cabos` (Officers): Working under the `Comisario`, the `Cabos` function as community police or officers. They help enforce community rules, mobilize people for communal projects like trail maintenance or planting, and ensure that social harmony is maintained within the village.

This system of governance creates a clear and effective division of labor, blending spiritual guidance with practical administration to ensure the smooth and balanced functioning of the community.

The Fabric of Daily Life

Living with the Land: Agriculture and Economy

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, are not stark monocultures but diverse gardens that sustain the community. Key crops include staples like yuca (cassava), malanga (a starchy root vegetable), and various types of bananas and plantains that form the foundation of their diet.

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: coffee and cacao. Cultivated organically under the shade of native trees, their coffee 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.

Health and Medicine: The Wisdom of Plants

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—or the community—has transgressed the Law of Origin. The responsibility of healing falls to the Mamos and specialized healers known as Sagas, who possess a profound knowledge of the Sierra’s botanical pharmacy.

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) 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.

Education in Two Worlds

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 educación propia, ensures that the cultural and spiritual foundations of their society are transmitted intact from one generation to the next.

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, 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.

Cultural Expressions – The Threads of Identity

`Tutusoma`: The Signature Wiwa Mochila

Among the most recognizable emblems of Wiwa identity is their traditional woven bag, the tutusoma. 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—the dark earth, the winding rivers, the layers of the mountains, and the spiritual pathways that connect them.

The creation of a tutusoma 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 is far more than a simple carryall; it is a representation of the cosmos, a piece of the Sierra Nevada itself, and a tangible expression of the weaver’s connection to the Law of Origin.

Damana: The Language of the Sun

The Wiwa language, known as Damana, 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.

Spoken daily in their communities, Damana is the language of ceremony, of storytelling, and of transmitting the complex laws of Sèrankua 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.

Music, Dance, and Ceremony

For the Wiwa, music and dance are not forms of entertainment but essential components of spiritual work. They are performative prayers, used to harmonize the community with the cycles of nature, to tell the sacred stories of creation, and to facilitate communication with the spiritual realm. These expressions are central to ceremonies marking harvests, solstices, and rites of passage.

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, 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.

Clothing and Adornments

Wiwa attire is a study in simplicity and profound symbolism. Both men and women wear modest, unadorned clothing of pure white cotton—typically 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.

The most striking adornment is the tall, conical white hat worn by the Mamos, known as a `gorro`. This hat is not merely a status symbol but a physical representation of their spiritual authority and knowledge. Its pointed shape is a direct reference to the snow-capped peaks of the Sierra Nevada, the highest points of connection between the earthly and spiritual worlds. By wearing it, a Mamo signifies his role as a pillar of the world, a channel of wisdom from the sacred mountains to his community.

A History of Resilience

Legacy of the Tairona

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 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.

Conflict and Survival

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.

However, the 20th and 21st centuries brought new forms of violence. During the Colombian armed conflict, the strategic geography of the Sierra Nevada made it a coveted corridor for guerrilla fighters, paramilitary groups, and the national army. The Wiwa, committed to a philosophy of peace and neutrality, were caught in the crossfire. Their communities suffered from massacres, forced displacements, selective assassinations of leaders, and the forced recruitment of their youth. Their sacred lands were planted with landmines and coca, a plant they hold sacred but whose use for cocaine production they abhor. Through it all, they held fast to their principles, focusing on spiritual resistance and the preservation of their law of origin.

Modern Challenges: Land, Mining, and Climate Change

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 recuperación de tierras (land recovery) is a slow and arduous effort to buy back the land within the Línea Negra, allowing them to heal and re-establish spiritual balance across their sacred geography.

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.

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—a dire warning that the Earth’s balance is critically unstable.

Conclusion – The Wiwa’s Message and How to Help

The Message of Harmony

The Wiwa, along with their Elder Brother communities of the Sierra Nevada, 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—the melting snow caps, the polluted rivers, the dying forests—as 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.

Supporting the Guardians

Understanding the Wiwa worldview is the first step; the next is offering support that is both respectful and effective. Genuine assistance empowers the Wiwa to continue their work as guardians, strengthens their autonomy, and helps them confront the modern pressures that threaten their way of life. Here are a few concrete ways to contribute meaningfully.

• Support Their Economy: One of the most direct ways to support the Wiwa is through their local economy. By purchasing their artisanal products from ethical sources, you provide a sustainable income that allows them to maintain their cultural and territorial integrity. Seek out authentic tutusoma mochilas, or their high-quality organic coffee and cacao, from community-led cooperatives or certified fair-trade partners. This ensures the economic benefit flows directly to the families and communities, not to exploitative intermediaries.
• Amplify Their Voice: The Wiwa are increasingly speaking on the world stage, and their perspective is a vital contribution to global conversations about climate change and conservation. You can help by sharing credible information. Watch and share documentaries that feature their leaders, read articles from reputable journalistic sources, and follow the communications from official indigenous organizations, such as the Organización Gonawindúa Tayrona (OGT), which represents the Wiwa, Kogi, and Arhuaco peoples. Amplifying their message in their own words is a powerful act of solidarity.
• Contribute to Foundations: Several non-profit organizations and foundations work in direct partnership with the Wiwa and other Sierra communities. These groups often support critical projects that the communities themselves have identified as priorities. Look for reputable organizations with a long history in the region that focus on land recovery programs (recuperación de tierras), the strengthening of traditional education and medicine, and the development of sustainable community projects. A well-researched donation can provide essential resources for their long-term cultural and physical survival.