For a number of years, Morpho Evasaions Costa Rica has been working closely with the Malekus Amerindian community in the northern region of Guatuso. The Malekus want to show visitors their way of life and their rich culture.
The Malekus are one of the few indigenous groups in Costa Rica to have succeeded in keeping their language alive, Malekus. maleku-haikaThe Malekus are also known for their traditional way of life, based on hunting, fishing, horticulture and gathering. The Malekus can build circular dwellings, conical huts for ritual purposes, as well as large rectangular houses - called palenques - for social and ceremonial use. Their handicrafts include engraved gourds and wooden masks depicting animals such as jaguars, monkeys, snakes and butterflies (Ceruti, 2010: 42).
We propose here to cross-reference information gathered in the community from the dean of a family with studies drawn from academic anthropological works that provide further details on the history and cosmovision of this community.
The Malekus community is the smallest Amerindian group in Costa Rica, with around 700 inhabitants nationwide (Aguilar, 2022: 48); they live mainly in the Guatuso Indigenous Reserve (Reserva Indígena de los Guatusos) created in 1976. The reserve covers an area of 2,994 hectares and is located in the district of San Rafael de Guatuso in the province of Alajuela, with three main sites: El Sol, Tonjibe and Margarita (Vázquez, 2006: 28). The reserve is located between the El Sol, La Muerte and La Cucaracha rivers, crossed from north to south by the national road known as the North Atlantic Corridor since 1983. (Aguilar, 2022: 48). What's more, only 20% of Malekus territory is actually under indigenous administration; the remaining 80% are occupied by allochtones (non-Amerindian people) (Morales, 2015: 178).
As Rigoberto addresses his grandson in Maleku and the latter replies in Spanish, the grandfather then gives us details of his mother tongue:
"As far as the Maleku language is concerned, there are many who understand it, I speak to them in Maleku and they answer me in Spanish. They understand, but they don't want to speak it. They're probably ashamed. When I was a child, I was told that speaking Maleku wasn't right, that it was better to forget it and speak in Spanish. That's what I thought. When the invaders arrived, they called us "Indians and "pigs", as if our language were useless. So the Malekus have this idea that their language is useless and that we should forget about speaking in Maleku. But now, it's very important for me, it's a blessing to have had so many languages, so many customs, it's very good and I'm no longer ashamed to speak in Maleku".
In turn, Rigoberto's grandson Carajaca explains some of the elements of understanding the language:
"In Maleku, colors are described more graphically and directly. For example, to say yellow, we don't use the word yellow as in Spanish, but describe it as similar to the zucchini flower, which is yellow. Similarly, other shades are associated with elements of nature, such as the squash blossom, which represents an orange-yellow or more ochre-like hue. Red, for example, is associated with the color of blood, and the word Li, meaning blood, is used. It can also be associated with the color of shrimp. For white, different shades are described, ranging from a very pure white like that of yam, to a warmer, less intense white, similar to the milk color of ule, which is more mottled. These are the colors most widely used and recognized in Maleku culture. There is also a Maleku dictionary developed by a professor at the University of Costa Rica who has been working on it for the last 50 years. Although the professor passed away a few years ago, another student has taken over his work. This dictionary covers both the translation from Maleku into Spanish and from Spanish into Maleku, making it a very comprehensive resource for the preservation and study of our language."
It's hardly surprising that the Maleku offer a language initiation course as part of their tourist center's activities. Visitors can immerse themselves in the heart of their culture by learning a few basics of Maleku to open up to their cosmovision, their way of seeing and apprehending the world. This workshop helps us understand that, even if we share the same world, there are a thousand and one ways of seeing, saying and feeling it.
I- Amerindian communities in Costa Rica
Costa Rica has 8 indigenous communities divided into 24 territories called Reservas Indigenas the Bribris, Cabécares, Malekus, Chorotegas, Huetares, Ngabes, Bruncas and Terrabas. Costa Rican Amerindians account for 2.4% of the country's total population (according to the latest census in 2011); they number around 104,000 and 34.5% live in Reservas Indigenas (Aguilar, 2022: 47). Native law (Ley Indigena) of 1977 legally recognizes these territories established over the past 45 years. According to this law, indigenous territories are inalienable and imprescriptible, non-transferable and exclusive to the native communities that inhabit them. However, the lack of physical demarcation and enforcement of this legislation has allowed outsiders to appropriate lands and resources, leading to the destruction of native ways of life. Currently, only 60% of reserve land is in indigenous hands (Morales, 2015: 177). The map below shows the geographical distribution of the various Amerindian territories in Costa Rica (Aguilar, 2021: 24):
The Malekus community is the smallest Amerindian group in Costa Rica, with around 700 inhabitants nationwide (Aguilar, 2022: 48); they live mainly in the Guatuso Indigenous Reserve (Reserva Indígena de los Guatusos) created in 1976. The reserve covers an area of 2,994 hectares and is located in the district of San Rafael de Guatuso in the province of Alajuela, with three main sites: El Sol, Tonjibe and Margarita (Vázquez, 2006: 28). The reserve is located between the El Sol, La Muerte and La Cucaracha rivers, crossed from north to south by the national road known as the North Atlantic Corridor since 1983. (Aguilar, 2022: 48). What's more, only 20% of Malekus territory is actually under indigenous administration; the remaining 80% are occupied by allochtones (non-Amerindian people) (Morales, 2015: 178).
II- The Malekus during colonization and in the 19th century
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Stolen territories and decimated populations
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Lifestyle between the 19th and 20th centuries
- They were good hunters, selective about the animals they caught for consumption, as there were complex norms of prohibition, taboos and behavior established by the Tocu marama (Gods). These gods indicated which wild animals were not to be eaten, as they were considered impure and could cause such evils as madness, incitement to bad behavior and death. Hunting was mainly a male activity. However, women and children took part in hunting iguanas and birds near their homes and in cultivated plots, and accompanied the men on long journeys. They cooked for the hunters, helped them carve and smoke the meat to preserve it, and transported it to their homes.
- The Malekus used a variety of fishing techniques involving diving, bow and arrow, spear, fiber rope and animal bone hooks, as well as a poison extracted from the bark of two vines known as cúriquirra.
- Collecting many wild plants and herbs for medicinal purposes was also an essential practice. They used a wide variety of medicines based on roots, creepers, herbs, leaves, bark, flowers and seeds to treat various illnesses such as diarrhea, influenza, coughs, asthma, rheumatism, arthritis, diabetes, inflammation and anemia.
- The Maleku community's food base came mainly from banana, cocoa and maize fields, supplemented by animal proteins obtained from hunting and fishing.
III - Current daily life
1. Cocoa at the heart of Maleku life
On arrival at the community, we are greeted by the three generations of the family: son, father and grandfather. The grandfather welcomes us in Maleku and his grandson, Carajaca, translates: we are in sacred lands and must purify ourselves. To do this, they bring us a drink of cocoa, which we drink and smear all over our bodies. Grandfather explains that cocoa is central to the Malekus way of life: it's a sacred food that protects us from many illnesses, including mosquitoes! When a new baby is born, for example, a little warm cocoa fat is applied to the infant's navel to prevent infection. This drink is drunk every day: you start at 4am, before sunrise, showering first and then eating cocoa to keep the evil spirits away. This super food runs through the entire life cycle of the Malekus, following them even after death. Rigoberto explains: "A Maleku says: 'I don't want to be buried at home when I die'. Because we don't have a cemetery, but the clothing is important: a mastic blanket (it's a tree) that we superimpose with several layers, feathers on the forehead, cocoa and the stick of power. These elements are there to be shared with the other dead, because it's like a big house where all the souls come together. Before reaching the house, there's a bridge that the deceased must cross, with a demon who wants to take the soul away. Then the deceased must say "I am a god", raise the feather and use the wooden staff of power to cross to the other side. The stick is used for each deceased person. Here, five Malekus have died and received the wooden staff of power, which is very heavy. These various ornaments are used for those who are already ill and about to die. But for tragic deaths such as accidents, we leave them on the mountain, because we can't keep them with us".
2. Meals
Rigoberto then tells us about their diet and a traditional dish called the mafuriseca. As a child, he was served this food in large bijagua leaves. It takes five layers of leaves to cook the fish inside over the fire. The first two layers burn off, while the layers underneath remain intact but retain the smoky taste. This type of cooking gives off a lot of steam, releasing a natural aniseed seasoning. His granddaughter arrives and serves us this famous dish, while Rigoberto continues his explanation: "The invaders who came said "you filthy people, why are you eating this?" Because our food was based on cocoa, corn, manioc, ticisqui, bush meat, fish and fruit from the trees we gathered in the mountains! They told us this because they were used to eating rice, beans and pork so to them we were dirty." This shows the importance Rigoberto attaches to the history of colonization and the treatment of his community, whose alienation was so total that he still feels the consequences in his daily life today.3. Local strategies for revitalizing an indigenous language
As Rigoberto addresses his grandson in Maleku and the latter replies in Spanish, the grandfather then gives us details of his mother tongue:
"As far as the Maleku language is concerned, there are many who understand it, I speak to them in Maleku and they answer me in Spanish. They understand, but they don't want to speak it. They're probably ashamed. When I was a child, I was told that speaking Maleku wasn't right, that it was better to forget it and speak in Spanish. That's what I thought. When the invaders arrived, they called us "Indians and "pigs", as if our language were useless. So the Malekus have this idea that their language is useless and that we should forget about speaking in Maleku. But now, it's very important for me, it's a blessing to have had so many languages, so many customs, it's very good and I'm no longer ashamed to speak in Maleku".
In turn, Rigoberto's grandson Carajaca explains some of the elements of understanding the language:
"In Maleku, colors are described more graphically and directly. For example, to say yellow, we don't use the word yellow as in Spanish, but describe it as similar to the zucchini flower, which is yellow. Similarly, other shades are associated with elements of nature, such as the squash blossom, which represents an orange-yellow or more ochre-like hue. Red, for example, is associated with the color of blood, and the word Li, meaning blood, is used. It can also be associated with the color of shrimp. For white, different shades are described, ranging from a very pure white like that of yam, to a warmer, less intense white, similar to the milk color of ule, which is more mottled. These are the colors most widely used and recognized in Maleku culture. There is also a Maleku dictionary developed by a professor at the University of Costa Rica who has been working on it for the last 50 years. Although the professor passed away a few years ago, another student has taken over his work. This dictionary covers both the translation from Maleku into Spanish and from Spanish into Maleku, making it a very comprehensive resource for the preservation and study of our language."
It's hardly surprising that the Maleku offer a language initiation course as part of their tourist center's activities. Visitors can immerse themselves in the heart of their culture by learning a few basics of Maleku to open up to their cosmovision, their way of seeing and apprehending the world. This workshop helps us understand that, even if we share the same world, there are a thousand and one ways of seeing, saying and feeling it.
