Guna people

Kuna

A Kuna woman wearing a mola[1] stands next to a clothes line in Kuna Yala, Panama.
Total population
about 50,000
Regions with significant populations
Panama, Colombia
Languages
Kuna, Spanish
Religion
traditional Kuna religion, various Christian religions including Baptist, Catholic, and Latter-Day Saint (Mormon)
Related ethnic groups
other Chibchan-speaking peoples, Miskito

Kuna or Cuna is the name of an indigenous people of Panama and Colombia. The spelling Kuna is currently preferred. In the Kuna language, the name is Dule or Tule, meaning "people," and the name of the language in Kuna is Dulegaya, meaning "Kuna language" (literally "people-mouth.")^[2]

Contents 1 Location 2 Political and social organization 3 Economy 4 Culture 5 History 6 Language 7 Albinism 8 References 9 Further reading

Location

The Kuna live in three politically autonomous comarcas or reservations in Panama, and in a few small villages in Colombia. There are also communities of Kuna people in Panama City, Colón, and other cities. The greatest number of Kuna people live on small islands in the comarca of Kuna Yala or on the island off the coast of Panama, known as the San Blas Islands. The other two Kuna comarcas in Panama are Kuna de Madugandí and Kuna de Wargandí.

Political and social organization

In Kuna Yala, each community has its own political organization, led by a Saila (pronounced "sai-lah"). The Saila is traditionally both the political and spiritual leader of the community; he memorizes songs which relate the sacred history of the people, and in turn transmits them to the people. Decisions are made in meetings held in the Onmaked Nega, or Ibeorgun Nega (Congress House or Casa de Congreso), a structure which likewise serves both political and spiritual purposes. It is in the Onmaked Nega that the Saila sings the history, legends and laws of the Kuna, as well as administering the day-to-day political and social affairs. The Saila is usually accompanied by one or more voceros who function as interpreters and counselors for the Saila. Because the songs and oral history of the Kuna are in a higher linguistic register with specialized vocabulary, the Saila's recitation will frequently be followed by an explanation and interpretation from one of the voceros in everyday Kuna language.

Traditionally, Kuna families are matrilinear, with the bridegroom moving to become part of the bride's family. The groom takes the last name of the bride as well.

Today there are 49 communities in Kuna Yala. The region as a whole is governed by the Kuna General Congress, which is led by three Saila Dummagan ("Great Sailas").^[3]

Economy

The economy of Kuna Yala is based on agriculture and fishing, with a long tradition of international trade. Plantains, coconuts, and fish form the core of the Kuna diet, supplemented with imported foods, a few domestic animals, and wild game. Coconuts, called ogob in the Kuna language, and lobsters are the most important export products, and migrant labor and the sale of molas provide other sources of income. Most imported goods originate from Colombian ships and are sold in retail stores owned by Kuna people. Tourism is an important part of the economy in the Carti region, and abandoned goods from the drug trade provide occasional windfalls.

Culture

The Kuna are famous for their bright molas, a colorful textile art form made with the techniques of appliqué and reverse appliqué. Mola panels are used to make the blouses of the Kuna women's national dress, which is worn daily by many Kuna women. Mola means "clothing" in the Kuna language. The Kuna word for a mola blouse is Tulemola, (or "dulemola") "Kuna people's clothing."

History

The Kunas were living in what is now Colombia at the time of the Spanish invasion, and only later began to move westward towards what is now Kuna Yala. Centuries before the conquest, the Kunas arrived in South America as part of a Chibchan migration moving east from Central America. At the time of the Spanish invasion, they were living in the region of Uraba and near the borders of what are now Antioquia and Caldas. Alonso de Ojeda and Vasco Nunez de Balboa explored the coast of Colombia in 1500 and 1501. They spent the most time in the Gulf of Uraba, where they made contact with the Kunas.

In far Eastern Kuna Yala, the community of New Caledonia is near the site where Scottish explorers tried, unsuccessfully, to establish a colony in the "New World". The bankruptcy of the expedition has been cited as one of the motivations of the 1707 Acts of Union.

There is a wide consensus regarding the migrations of Kunas from Colombia and the Darien towards what is now Kuna Yala. These migrations were caused partly by wars with the Catio people, but some sources contend that they were mostly due by bad treatment by the Spanish invaders. The Kuna themselves attribute their migration to Kuna Yala to conflicts with the native peoples, and their migration to the islands to the excessive mosquito populations on the mainland.

During the first decades of the twentieth century, the Panamanian government attempted to suppress many of the traditional customs. This was bitterly resisted, culminating in a short-lived yet successful revolt in 1925 known as the Tule Revolution, led by Iguaibilikinya Nele Kantule of Ustupu and supported by American adventurer and part-time diplomat Richard Marsh^[4] - and a treaty in which the Panamanians agreed to give the Kuna some degree of cultural autonomy.^[4]

Language

The Kuna language is a Native American language of the Chibchan family spoken by 50,000 to 70,000 people. Dulegaya is the primary language of daily life in the comarcas, and the majority of Kuna children speak the language. Spanish is also widely used, especially in education and written documents. Although it is relatively viable, Kuna is considered an endangered language.

Albinism

The Kuna have a very high incidence rate of albinism. In Kuna mythology, albinos (or sipus) were given a special place.^[5] Albinos in Kuna culture are considered a special race of people, and have the specific duty of defending the Moon against a "dragon" which tries to eat it on occasion during an eclipse. Only they are allowed outside on the night of an eclipse and used specially made bows and arrows to shoot down the dragon.

References

Further reading

• Alí, Maurizio. 2010: “En estado de sitio: los kuna en Urabá. Vida cotidiana de una comunidad indígena en una zona de conflicto”. Universidad de Los Andes, Facultad de Ciencias Sociales, Departamento de Antropología. Bogotá: Uniandes. ISBN 978-958-695-531-7.
• James Howe. A people who would not kneel: Panama, the United States, and the San Blas Kuna. Smithsonian Institution Press, 1998. ISBN 978-1-56098-890-8.
• James Howe. The Kuna Gathering: Contemporary Village Politics in Panama. Wheatmark (2002). ISBN 978-1-58736-111-1.
• Keeler, Clyde E. Secrets of the Cuna earthmother: a comparative study of ancient religions. Exposition Press, 1960.
• Erland Nordenskiöld et al. An Historical and Ethnological Survey of the Cuna Indians. AMS Press (1979). ISBN 978-0-404-15150-8.
• Mari L. Salvador et al. The Art of Being Kuna: Layers of Meaning Among the Kuna of Panama. University of Washington Press, 2002. ISBN 978-0-930741-60-0.
• Joel Sherzer. Kuna Ways of Speaking: An Ethnographic Perspective. Wheatmark, 2001. ISBN 978-1-58736-030-5.
• Joel Sherzer. Verbal Art in San Blas: Kuna Culture Through Its Discourses. University of New Mexico Press, 1998. ISBN 978-0-8263-1882-4.
• Joel Sherzer et al. Stories, Myths, Chants, and Songs of the Kuna Indians. University of Texas Press (2003). ISBN 978-0-292-70237-0.
• Karin Elaine Tice. Kuna Crafts, Gender, and the Global Economy. University of Texas Press (1995). ISBN 978-0-292-78137-5.
• Jorge Ventocilla et al. Plants and Animals in the Life of the Kuna. University of Texas Press, 1995. ISBN 978-0-292-78726-1.