Wayuu: a people struggling for survival - Giada Malagoli Minutiello

The Wayuu people have found in the arid and rugged territory of La Guajira favorable conditions to develop their economy based on fishing and pastoralism. Their official language, Wayuunaiki, remains one of the few Latin American ethnic languages that have managed to avoid European acculturation over the centuries, making them the largest indigenous group in Colombia with over 380,000 members. Discriminated against and excluded by both the Colombian and Venezuelan governments, each of which has failed to fulfill its responsibilities, each community has remained free from Colombian and Venezuelan law, creating its own legal system. The palabrero (pütchipü), recognized by UNESCO as part of the Intangible Cultural Heritage of Humanity, is the mediator responsible for resolving disputes within the various communities. Their role is to spread messages of peace, neutrality and harmony in resolving conflicts.

The current situation is very critical, with various NGOs intervening on the ground without truly changing the situation. The presence of mining enterprises, global warming, the El Niño phenomenon, and the political situation in Venezuela, which has forced them to live in the Colombian part of La Guajira, have damaged the tribes’ ability to sustain themselves through sustainable agriculture. Government subsidies are insufficient to support the population, leading to increased malnutrition rates, especially among children. With growing droughts, crops and animals continue to die from dehydration, and the increasing presence of mining companies depleting water resources, the lack of adequate infrastructure in the area has eliminated access to potable water. Malnutrition and water scarcity are not the only problems the communities face today. In the past, men worked the land through agriculture and livestock, but now that is no longer possible. Consequently, many remain isolated and unemployed, knowing only their native language and not Spanish. This has led to a series of problems, including alcohol abuse, increased domestic violence, petty crimes, roadblocks, and a higher percentage of children not attending school. Due to these situations, there is a growing belief in modern society that the Wayuu tribe is a burden.

WAYUU: CHILDREN OF THE SUN AND THE MOON BETWEEN MYTH AND TRADITION

Known as the people of the sun, sand, and wind, who connect their souls with Mother Earth through dreams: Maleiwa, the Wayuu are divided into castes or clans. The clans, about 30 in number, are distinguished by their totemic animal and are grouped into families and rancherías traditionally derived from the maternal bloodline. They form the largest social structure and are associated with each other through various types of alliances, such as marriage and burial ceremonies, which are sacred moments where goods, dowries, and debts are manifested. Goats, in particular, are an important status symbol and serve as a form of currency during these ceremonies.
The role of women is crucial, which is why the society is described as matrilinear, where a woman’s prestige is closely tied to procreation, giving her the power to ensure the continuity and permanence of life, and also holding the right to the bloodline of her children.

THE FUNERAL RITE

In the funeral cycle, the culture reflects the concept of the bond between life and death, the importance of transition, and the transformation of the soul. It is believed that when a clan or caste member dies, their spirit will travel to Gepirra (Cabo de la Vela), and their soul will go to the sea, ready to start its journey to the afterlife. The Wayuu funeral rite is divided into two phases corresponding to death in two stages: physical death as the separation of the spirit from the body, and then the “second death,” when the soul disappears completely into oblivion, when no one remembers that person anymore. Although the second funeral and oblivion do not coincide temporally, they share an important social meaning: both involve the disappearance of individuality into a collective dimension.

From a social perspective, funeral rituals are crucial, with the family expected to demonstrate generosity, hospitality, and friendship towards the community. After a period of two to ten years, the second funeral takes place. The bones are exhumed, washed, and, after a nine-night vigil attended only by close family members, are transferred to the matrilinear clan cemetery. This place holds fundamental importance, symbolizing the link between the clan and the territory, affirming its ownership.

THE INITIATION RITUAL

Despite being one of the few indigenous peoples to accept “mestizos,” which is one of the reasons why this tribe is among the most populous in Colombia, the initiation ritual known as “entierro” is still widely practiced, especially in more remote areas. This ritual marks the transition of girls to adulthood. It begins with the girl’s first menstruation. Once menstruation is confirmed, the girl is isolated for an entire year in a hut where only the grandmother can visit, ensuring that during her year of solitude, she learns the art of hand weaving, cooking, and expresses her life desires and feelings through cultural symbolism. After the year of isolation, she is reintegrated into society. Her face is painted to mark her transition to adult status. The family presents the girl with a celebration, where suitors can make their proposals, but only the maternal uncle has the right to decide her future.