Cultural Heritage Conservation and Sustainability Final Assignment 1793330 - Laura Ruiz

The Orinoco Delta. Land of the Warao

The Orinoco River is located on its entirety in Venezuela, in the north of South

America. Its Delta is the home of the Warao (meaning “Canoe Dwellers”), an indigenous

culture that inhabits this land in complete harmony with its natural surroundings. They have

their own language, and their oral traditions include a mythology and cosmology deeply

rooted in this territory, its fauna, flora, and landscape. While at simple sight their existence

might be deemed as primitive, their way of life include highly refined craftsmanship and

procedures for a sustainable subsistence in this isolated and beautiful land. Although

immersed in quite inaccessible lands, they are not estranged from civilization, having at

times even adapted foreign influences to their own vision, taste and costumes.

TONGJI UNIVERSITY

TONGJI UNIVERSITY

LOCATION

Venezuela is located at the north of South America, facing the Caribbean Sea to the north,

the Andes Mountain Range on the west, the Amazon Forest to the south and the Atlantic Ocean to

the east. Though it contains many particular climates, the country is in its entirety tropical, having

no seasons as known in the template latitudes. The Orinoco River itself, originates in the Venezuelan

part of the Amazon Forest and crosses half the country up until its delta reaches the Atlantic Ocean.

Here, the territory is marked by hundreds of meanders of all shapes and sizes that construct a large

marshland of complicated access even today.

Part of the Delta del Orinoco was declared Biosphere Reserve by national decree Nº 1.633

of 05-06-1991, being included in the UNESCO world list of Biosphere Reserves in 2009. Including the

protected areas, the buffer and transition areas, it encompass 1.125.000 ha, but signifies only about

a third of the historical Warao land, and about half of the current occupied land. The climate of the

area is classified as Af or Tropical Rainforest according to the Köppen–Geiger climate classification

system while the predominant ecosystem type is Tropical ombrophilos swamp forest. It has an

average temperature of 26°C with only about 2°C variation throughout the year. The approximate

annual rainfall is of 2000mm.

HISTORY

Archeological remains place the Warao people on the territory of the Delta for over 8000

years ago. Nonetheless, their oral legends talk of geological events like an isthmus that joined

Venezuela with the island of Trinidad in the north over 14000 years ago. And this is why some

ethnologists consider that their occupation must have been previous to that archeologically dated.

They are also the only indigenous Venezuelan ethnic group to have survived with their culture intact

the Spanish conquest and Christianization. While there are many indigenous minorities in the

country, most of them are partial representations of extinct groups revived by a few remaining

survivors.

Location on Venezuela / The Orinoco Delta Area / Detail of streams and meanders

Such survival was only possible due to their highly inaccessible location, which is a direct

consequence of their incredibly pacific nature. Tales today still talk of their fear of the Arawaks and

Caribes (two of the major indigenous groups of Latin America) and of how the Warao interned

themselves more and more into the meanders running from them. These other tribes were (and

their few survivors are still) fearsome hunters and warriors, that fought the Spanish occupation of

their land almost to the point of extinction.

As they do not have a written language, only oral tradition, the first recorded history we

possess of them come from the Spanish. Records from 1595 and 1596 mention the existence of

different Warao groups as “Tibe-Tibes”, “Caguanes”, “Hororotomaka” and “Pallamos”, words from

Arawak and Otomaco origin. Showing how the Spanish had more contact with other indigenous

groups. Some reports even document how a group of Warao, the “Siawani”, migrated from Caño

Amana to Caño Arawao after Spanish conquistadors tried to steal gold they’ve previously exchanged

in the island of Trinidad. Au contraire, when Christian missionaries arrived on their land by the early

1700’s they lived peacefully among them. It is evident then, how the Warao avoid conflict and

confrontation, not external influences per se.

The first missionaries to arrive where the Capuchins, whom succeeded on persuading the

women to cover themselves. What is today known as the traditional Warao gown, is actually

introduced by these friars in response to their nudity. The first description of this culture comes

from the Jesuit Gumilla, who in 1731 writes “El Orinoco ilustrado y defendido” (The Orinoco

illustrated and defended). The catholic missions disappeared by 1817 due to the violence erupted

from the war for independence. From then on, they have pretty much been left alone except for

the occasional political campaigner looking for votes, the adventurous tourist and the curious

scientist. Their welcoming nature has permitted a certain level of transculturation to occur, mostly

when they’ve moved to more accessible areas in the search for better healthcare or after being

forced to migrate for affectations on their original landscape. Nonetheless, many Waraos adventure

into the cities just in search of resources, as if getting into the land, to then go back to their

community with supplies.

Early colony map / Group of 18th century Warao / Mother and child 2oth century / Historic map

COSMOLOGY

Warao cosmology describes with great detail the structure of the world. All the elements of

their landscape are included and explained in a rich composition of interwoven tales that feature

the varied fauna, flora, and other natural elements as active, humanized players in a cosmic

equilibrium. Although getting into the specifics of each tale and their relation to the place have

taken papers of its own, we can briefly describe some of its key points. The most important idea

that distinguish them from continental dwellers, is their conception of land and sea. While our

predominant notion is that of having land surrounded by seas, the basis of their world is water, on

which chunks of earth float about. In the figure below, it can be observed how the cardinal points,

as well as the underworld, are associated with animal-gods. Rather than a literal figure, the animals

are symbols with meaning and embodiments of human characteristics, built upon the Warao’s

experiences with the actual species. Is also visible how other directions and heavenly events are

associated with different people and cultural objects. These corresponds with tales on the origin of

such craftsmanship and traditions, as they orientate themselves in time and space through the sky.

The sky is for the Warao their connection with their ancestors and origins. Among their

foundational myths is the story of “The archer Strong arm” which explains that they arrived to this

earth from the sky, where they formerly lived. As collected by Johannes Wilbert in 1964:

“There was a young Warao with an arrow and bow called “Strong arm”. He never missed a

bird when he pointed out (…) but one time he missed his aim and the arrow went away barely

grazing the feathers of the bird. There he went, and the archer arrived to the place where it

had disappeared. “Where has my arrow fallen down?” – he asked himself. He searched

everywhere but could not find it. He suddenly saw a small hole and started to dig. Digging, he

trespassed the sky’s floor. When the hole was completely open he contemplated earth”

Cosmological vision of the Warao / Geographical location of Hobahi

HOBAHI. The Warao land and paradise.

As Strong arm went down to earth to seek his arrow, he was so marveled by its beauty and

richness that he recognized the Orinoco Delta as paradise itself. He then guided his people down to

paradise, which they call “Hobahi”, meaning “surrounded by water”.

The tales offer such detail of geographical landmarks, that rough approximations of what

the “Hobahi” or Warao land encompasses in geographical terms have been done. In 1979, Johannes

Wilbert will publish one of the more influential works on this culture, an article called “Geography

and Telluric Lore of the Orinoco Delta” in the Journal of Latin American Lore. In this article the most

accepted version of a map of Hobahi. Here, the world is divided in four sections, each with different

populations. While this division is thought to have been true for the pre-Hispanic populations, the

migrations during colonial times disrupted this clarity recorded in myth. The situation today is a

mosaic of little groups with small variations in rituals, festivities and musical instruments. If two

groups could be clearly subdivided, would be between the Daunarao / Ojidunarao, that use less the

curiara (canoe) and are more dependent on land resources (also called morichaleros for the Moriche

palm); and the Moyomo, the best curiara makers.

LANGUAGE

The Warao language is an isolated group, having no proved relations to any other

indigenous languages. About 90% of the ethnic group speaks the language, roughly 30000

individuals, of which 48% only speak Warao and the rest are bilingual with Spanish. According to

EGIDS (Expanded Graded Intergenerational Disruption Scale.) scale, the language’s current status is

“6a” or “Vigorous”, meaning that “The language is used for face-to-face communication by all

generations and the situation is sustainable”. Although, it is important to note that the next category

(6b) is “Threatened”. The survival of the language has been secured up to this date because of the

large majority of the group live in exclusively Warao communities, outside of these there is no social

space for its usage. The sustainability of the language is therefore pending on the maintenance of

their current way of life.

While some authors claim that there are no dialects, but only slight regional variations, the

speakers for their part claim not to be able to understand those from certain other groups. Even

so, 4 major linguistic and cultural variants are assumed by most researchers, groups that are thought

to coincide with the traditional quadrants of Hobahi in pre-Hispanic times. The oral tradition of the

Warao, gives styles of speech a higher importance than in cultures with written languages. They

differentiate between the “denobo” that means “old stories” and constitute the thick of their

fundamental myths; the “deje jiro” or “new stories” that could parallel with our concept of history;

and finally the "deje kwamotane abane" which is reserved for recent stories, gossip and jokes. Other

than this, there is a specific style of speech and vocabulary for the shamanistic practices.

KUAI MARE. Living in balance

One of the major stories that comprise the “denobo” describes Kuai Mare, the main deity

of the Warao which name means “The happy one who lives up there”. Its vivid description makes it

one of the most common artistic subjects for those depicting Warao cultural themes. He is generally

described as a Warao-like person having long hair, big eyes, long ears and earrings that shine like

gold of silver. Is dressed in a thin tunic that floats on air producing the breeze that agitates the rivers.

As he walks he produces the earth movements and when he uncovers his face, the annual growth

of the Orinoco River takes place. In 1972, Manuela de Cora collects this myth in Spanish, at describes

it as “This great Hebu is the most powerful of the spirits, cause it has created all things that exist,

and also all the other hebus and bad spirits”. “Hebu” is the name the Warao give to the spirits or

immaterial entities that inhabits everything in the world, objects and their craftsmanship. These

hebus have reasoning and will, being good, bad or neutral towards humans. All actions are therefore

marked by their presence, making even everyday labors a sort of ritual that are always aiming for

balance. Kuai Mare, being the “Great Hebu” has great power and requires special care to keep in

balance, a job that falls on the most important shaman, the Wisidatu. He performs rites that include

Artistic depiction of Kuai Mare / Sacred maraca / Wisidatu at work / Artistic depiction of Kuai Mare

smoking “Wina” (tobacco rolled on a thin sheet of Manaca palm’s bark), and playing the “Mari

mataro” or sacred maraca, as seen in the previous images. This myth and its corresponding practices

hold the key of the Warao Universe: equilibrium, stability, peace and harmony. Any disruption over

this natural order is thought to be fault of the hebus being dissatisfied, and they must act to recover

such balance by pleasing them.

SOCIAL ORDER

The Waraos live in small isolated communities of connected palaffites, being at times one

single extended family. Each of these small villages have a founding elder or “Aidamo” that functions

as a governor and organizes the labors, and his wife “Arani” or “Hanoko arotu” that means owner

of the house and is in charge of dividing the produce within the community. In a separate order are

5 types of shaman or magic practitioners; the “Naharima” who influences the climate, the Hoarotu

and Hatabuarotu that deal with curses and are consider malign, and finally the Bahanarotu and

Wisiratu that are consider benign and often seek for advice and healing. There is as well a council of

elders called “Amonikata” that discusses and decides on major issues that affect the community or

on any confrontation that may arise among them.

As most of the members of a village are related, conjugal unions are seek outside of them,

but mostly within the same sub-tribe. There is no ceremony nor extended courting for marriage.

But once a mate is chosen, they tend to remain monogamous. Coincident with their idea of balance,

while male figures dominate the political or public sphere, it is women who rule the households and

practice leadership over the family nucleus. House ownership and child custody are of the woman

and her family. Once married, the son in-law or “Dawa” moves to her wife’s home and has the duty

from then on to support her and his father and mother in-law “Arahi” and “Dabai”. His duties include

engaging in the gathering of resources for sustenance and building a home for the in-laws.

Consequently, for the Warao, it’s more precious having daughters than sons.

Grandmother and child / Kids sharing / A Warao matriarchy

THE CULTURAL LANDSCAPE

After more than 8000 years of adaptation, the Orinoco Delta and the Warao are, as

they preach, one and the same. Our perspective might see a one-sided dependence, of

human harvesting natural resources while the environment can perfectly continue without

their occupation. But in their beliefs, human practices keep the spirits in balance, meaning

that their existence and way of life benefits nature just as well. What they do, how they do

it, when they do it, who does it, why do they do it, and where do they do it can almost

always be answered by a myth full of references to their landscape, whether existing or

extinct. Therefore, any dissection for the scientific study of the cultural landscape

composition will always be reductive and incomplete, as everything is interconnected.

ELEMENTS

Though possessing great complexity of cultural meaning that can only be hinted at,

the basic landscape elements are quite simple to classify in wide strokes. Next, a quick

overview of these elements is given, concerning its characteristics, meaning, and the

relevance of their presence in the landscape.

THE SKY

The Sky in the Orinoco Delta is this ever present element, open, bright, and clear thanks to

lack of air and light pollution. The flatness of the context and the permanent presence of the water

body reflecting it, enhances its perception as infinite and all-surrounding. Let’s remember that

Warao cosmology states that their people came down to earth from the clouds. This realm above in

thought of as “a sea of blue water, liquid on top and solid underneath”, understanding rain as small

filtrations of that water above through the solid layer that faces us. The immensity of the sky allows

for the sun to always be felt throughout a day, even when cloudy. For this reason, Sun and day are

named both “Ya”, becoming its presence a time measure in itself. From the daytime presences they

also recognize the planet Venus, which they curiously denote as two different stars for whether it

can be seen in the morning or the evening. Namely, “hokonakura” or sunrise star and “anakura” or

sunset star.

The night sky and their constellations serve as an annual time measurement, a connection

with their ancestors and a source of spiritual knowledge. The Warao year is ruled by the apparition

of the Pleiads, which they call “kura mokomoko” meaning group of small stars. They appear on the

east at mid-July and represents the ending of the hardest time of the year for collecting resources.

The other major constellation that rules indicates the times is that of Cancer, known to them as

“Arani” crab’s mother or “he ariawara” primordial origin of the crab. Once it is visible in the night

sky in July, the season of river crabs starts, an important food source. The coincidence of Arani with

certain moon phases determinates the dates when expeditions go to hunt crabs. As a last note, the

full moon is also of great significance. They call the day after “waniku joni nakae” meaning “the

moon fell to the water” and on that day they dance all night and at sunrise distribute Yuruma.

The Warao chief Pedro Juan Krisologo, a Venezuelan writer, talked about her great-

grandmother’s teachings “When a Warao dies he goes to the former world, where the ancestor

dwell. They pass on to inhabit the stars”.

The Milky Way / Sunset in a curiara / The night sky / Cloudy sky

WATER

The special connection the Warao have with water has been already being hinted with its

constant apparition in the reviewed cosmological foundational myths. Water for them is not only

life and the main component of the universe, but also safety, comfort and a direct connection with

the gods. It’s where they live, eat, and sleep. Water is an element that brings peace and joy to which

every Warao is connected basically from birth, even learning to swim before walking. There is no

fear of it, and it is always enjoyed. This situation is possible because of the particularities of the

water on this land. It is always calm, although not still, currents tend to be mellow enough to

manage. A characteristic that creates powerful reflections all-around, enforcing the perception of

an infinite landscape.

The water takes on different colors throughout the territory, representing mostly only

variations on the type of resources that it offers. But no matter the coloration water needs to be

always clean. When interventions have been made on certain streams, or up-river, and the quality

of the water has been compromised, many Waraos die and the community is forced to move.

Through water itself spiritual energy flows, so its contact gives a sense of connection with the

universe mixed with familiarity of its continuous presence.

THE CURIARA

If there is a cultural element immediately recognized as absolutely Warao, is their traditional

canoe, the curiara. After all, they called themselves “Wa” meaning canoe or curiara, “Rao” meaning

A man carrying a Curiara / Group rowing together / Kids getting into the canoe

Kids enjoying a swim / Water reflections / Kids playing / A family enjoying a bath

dweller or inhabitant. The curiara is a type of canoe made by carving one tree trunk (most usually

of Calophyllum brasiliense), so the hull consists of just one piece, avoiding the need for any joints

and reducing the possibility of leakage. Consequently, it is very thin and long and is propelled by

paddles and very occasionally, sails. The ability to navigate these canoes is fundamental for every

Warao. Since earliest infanthood they learn how to do it by themselves and in unison with fellow

rowers. The only thing that connects the Delta and its different villages is water. Waterways are the

only possibility of transportation and the curiara, its means. The presence of these canoes is, but for

some animal species, the only element transgressing the calmness of the water, being a sign of

activity and the vitality of nearby communities.

The process of fabrication of these canoes is reserved to the men, and has been passed from

generations through practice and legend. For them, the creation of canoes, as the production or

collection of resources for their immediate communities is not considered labor or work. Work is

only done when producing for compensation to individuals outside their communities, otherwise is

just an ordinary life activity, a ritual of sorts. The process starts with the cutting down of a fit tree

depending on the size of the intended product, which trunk is cleaned and carved. Afterwards,

transversal elements are added to the whole as to expand its width and avoid deformation,

elements that will later serve as seats. Finally, the whole piece is burnt.

THE HANOKO

The Warao live literally over the water in palafittes called “Hanoko”. A combination of

several Hanoko are connected by bridges between each other forming villages. The design of the

house is completely adapted to its location, not only within the Delta but specifically in the border

between land and river.

The Curiara making process

While building of the structure is reserved for men, the fabrication of the household items

is the woman’s task. The main frame is usually done with mangrove wood, quite abundant in all

parts of the Delta, with two separate structural foundations for the roof and floor. These are the

two basic elements of the house as there are no permanent partitions, only occasionally using

fabrics for that purpose. While both foundations are connected, the roof is a static element and the

floor isn’t fixed on the vertical axis, but merely fitted within the rest of the structure. The purpose

of this strategy if for the floor to float if the river grows over the village level, offering no resistance

and avoiding any damage to the house. Household items are not put on the floor but mostly hanged

from the beams of the Hanoko, leaving the floor empty most of the time.

In climatic terms, the Hanoko offers good cover from the intense tropical sun and rain

through a thick roof made of Temiche palm (Manicaria Saccifera Gaertn) leaves. It is woven, as so

are most of the structural joints, by Moriche palm (Mauritia flexuosa) fibers. These are collected,

although treated differently, by the same harvesting of young leaves that is used for weaving.

Diagram of the climatic functioning of the Hanoko / Sketchs with various structural details (text in spanish)

The woven products of the Warao are highly appreciated for their quality and aesthetics,

being usually sold to tourists and merchants. The most common are the hammocks and thick circular

baskets, both possessing very complex and particular structures and patterns. Also known to be very

resistant to humidity and use; different patterns, structures, thread thickness, and even colors are

used according to both use and artistic sensibility.

THE LAND

From observing the landscape is easy to understand why the Warao think of earth as a huge

ocean with chunks of land floating about. In the landscape, land is always a thin, long, horizontal

line holding vegetation between water and sky. Immersing into the forest is normally a mission to

collect resources, as there they find most of what they need for sustenance and craftsmanship. But

getting into the jungle is thought of as a slightly dangerous affair because of the presence of certain

wild animals. Mothers sing a lullaby to their kids telling them not to worry, that their father will

come back soon from the jungle unharmed. While both men and women need to get into the land

for their specific tasks, those required for masculine duties require a deeper immersion and

permanence. Some small temporary huts are built for certain long activities, especially those

undertaken as by the family group altogether. An important characteristic of the actual relation to

earth is the fact that Waraos don’t use shoes, nor any type of covering in their feet. This lets them

feel the land beneath their feet constantly as they walk; its textures, temperature, dampness and

energy.

Land as perceived from the wáter / Immersing in the jungle / Warao’s bare feet

A family in their Hanoko / Detailof woven piece / Warao women weaving toguether / Typical round basket

VEGETATION

Most of the cultural produce of the Warao originates in three species. Being therefore

fundamental elements of the studied landscape. The most important one is the Moriche palm

(Mauritia flexuosa). It’s called “Nabaroko” and is known as the tree of life. It has been already

mentioned how fibers are collected and treated from the younger leaves to make woven products.

Its fruit is harvested and eaten or made into “Mono”, a sweet beverage. The palm tree is also cut,

to produce “Yuruma”, a type of bread, to collect the palmito or palm heart, and to drink its sap. The

Yuruma bread is one of the most important gastronomic elements, its collection, preparation and

distribution is often a community affair on which both men and women participate. The other major

use of this tree is to breed the Moriche worm, another very important gastronomic component of

their cuisine high in protein and eaten either raw or fried. Waraos eat them in the mornings as an

energizer and as an aphrodisiac. The worm is bred by leaving the already harvested trunk of the

palm to decompose for about 2 months, time by which the worms have appeared and are already

grown enough to be consumed.

The second species of importance in the Temiche palm (Manicaria Saccifera Gaertn). This

palm is most famously used as covering for the Hanoko given their big, thick leaves. But its wood

and fibers are also used for crafting various tools and ornaments. It serves as well as an ingredient

for the concoction of diverse remedies to fight coughing, diarrhea, muscular fatigue, vomiting, snake

venom, and even as antiseptic. The third species that must be mentioned is the mangrove. It is the

main source of wood for the construction of villages and a constant part of the landscape. Its

location and structure elevated over water it’s similar to the Hanoko and used in hunting and fishing,

especially for in search for the river crab.

While other species are commonly used, especially as wood, they can be replaced by other

is not so easily available and do not affect the cultural produce. These three species are

unreplaceable, both for their physical characteristics and mythical value.

Temiche leaves for roofing / Moriche palm illustration / River crab hunter

FAUNA

As a Worldwide Biosphere Reserve, the Orinoco Delta is understood to be a rich

environment of great importance for the future of natural conservation. This is evidenced most

strongly in the very rich terrestrial and aquatic fauna, integrated by more than 151 mammals

species, 464 bird species, 76 of reptiles, 39 amphibians and 210 ichthyology species.

Just as the case with most natural elements reviewed, the relationship of the Warao people

with the animal world is one of balance, trust and familiarity. Living in the jungle with no walls makes

it difficult for it to be otherwise, at the same time they life in the jungle without walls because of

this feeling of connectedness with the local fauna. All native species are in some way portrayed in

at least one story, and they are constantly humanized. From felines to mosquitoes, whether they

are feared (which they do with very few species) or not, they are all respected as part of the world’s

balance. In reality there is little difference for the Warao between nature and man, as tales mention

how the Temiche palm comes from the body of a woman, and men were formerly birds. It is only

language and speech that separate man from animals, and in myth transmutation from one to the

other is often portrayed.

Another view of the landscape

A kid in curiara with extra passengers / “A fly in love” A Warao tale in Spanish / Girl with monkey / Girl with sloth

PATTERNS

Several patterns are discovered from studying the relationship between the previously

described elements. Although many more could be enumerated, these are considered the core of

the Deltaic panorama, relationships that if broken, would irrevocably alter the integrity of the place.

The Landscape can only be appreciated from the

water

Whether navigating on a boat, from a Hanoko,

the river coast or inside the river itself, the only way to

appreciate the Landscape as such is from the water.

Flying objects like drones might count as well, but they

would always need to accommodate the perspective to

be over the water. The characteristics of most elements

are completely lost once the perspective is aerial or

from the land.

Minimum intervention of nature

The Warao take great care that their cultural

produce does not affect nature as it can disrupt balance.

Their exploitation of natural resources is measured, and

all traditional materials biodegradable. Their houses are

elevated and thinly funded. Hunting and collecting is

done with care and their interventions dispersed to

maintain, as possible, the specific dynamics of the site.

Why modifying what they deem is paradise?

Vegetation engulfs land and opens up in water

The spatiality of the jungle is constrained by the

lush vegetation, with low light and little sky. A contrast

to the vast openness of the waterscape with clear skies

and abundant light. All due to vegetation patterns.

The view from a curiara

Arriving at a social gathering

Arriving at a social gathering

Hanokos as a link between land and water

Villages are built over the shore in a longitudinal

disposition, as see-through connections between land

and river. They become and interstitial area between

these two major spatiality and correspond with the

partitioned existence of the Warao.

The infinity of sky and water

The reflection of the sky on water is the most

atmospheric of the patterns referenced. It has great

influence in the quality of the light and creates beautiful

illusions. The pristine state of the elements create such

a combination of brightness in the full moon, that the

Warao use to stay all night singing and dancing as a

community celebration.

The curiara as connectivity

The stillness of the water is only altered by the

crossing of curiaras. With the isolation of each camp one

from the other and disconnected on land, the curiara is

the main sign of activity and exchange among

communities. A social endeavor required for the

continuation of their way of life, considering their rituals

and costumes. As the previously mentioned

intercommunity search for partner.

These patterns are by no means the only on existence. There is no doubt that with further

study numerous sub-patterns would arise that explain with more detail the relevance that each has

in the integrity of the Warao land and culture.

Arriving at a social gathering

The brightness of a cloudy day

A typical village

CHARACTER

The balanced living of the Warao signifies a total interdependence between the

maintenance of their way of life and the existence of the Cultural Landscape. If the population

moves or disappears from the Orinoco Delta, in about a century there will be no trace of them ever

occupying these lands. Just as well, their total dependence on specific species and the fact that

basically all their wisdom is based and applicable only on these lands, makes it impossible for them

to continue their culture anywhere else. The connections between the Orinoco Delta and the Warao

people go back thousands of years, and as such they are impossible to disentangle. Consequently,

this Cultural Landscape falls into the category of Continuing Evolving and Associative Landscape.

With emphasis in the fact that if it gets to become a Relict Evolving Landscape, it would rapidly and

completely disappear.

The landscape is, without a doubt, authentic. Areas like Curiepe, that have seen a lot of

mixture with the predominant Venezuelan culture, are already considered apart. But as

communities are distant and spread through, most of them have only accepted elements that have

little meaning or relevance, like clothing or tools. And they tend to modify and employ them for the

same traditional activities. As this paper can only cover roughly the most relevant aspects of the

elements and important patterns between them, integrity is fully maintain even occasionally in

areas where the authenticity is in doubt. But for all parts that authenticity is maintain, integrity is

too, at its fullest. “The spirit of the place” is still enjoyed in almost the whole Delta due to its intricacy

and remoteness.

THREATS

The Waraos are today experimenting more contact with the predominant “criollo” culture

than ever before. While transculturation is ever a risk with such isolated cultures, there is an

important sense of belonging and satisfaction that most Warao have with their way of life. That said,

transculturation does not seem to be happening as a choice, but it has been imposed by situations

mostly out of their control. The more immediate threats are those that are forcing this shift. Most

importantly, the remote alteration of the natural cycles on part of the Delta, have forced Waraos to

adventure in this criollo world, becoming used and dependent on it. No much choice but to adapt

as what they’ve known to do for millennia suddenly is no longer an option.

Dams and other infrastructure

For example, in 1965 a dam was built in the

Mañamo stream to control the pass of water, avoid

floods and habilitate lands for agriculture. The ecological

results were devastating; land acidification, water

salinization, disappearance of multiple species.

Mining

Uncontrolled mining activities upriver in the

Orinoco is causing lasting environmental damage to its

resources. Aquatic species are the most affected, and the

reducing populations force the Waraos to depend on

alternate sources of food, usually, on the “criollo” world.

Leading to unprecedented levels of transculturation.

AIDS and other diseases

Probably the biggest threat for the subsistence

of the Warao, and the main reason to abandon their

traditional ways is the high incidence of disease and lack

of access to healthcare. Most prominently are the high

rate of tuberculosis, and the penetration of AIDS, which

2 years ago affected 10% of the population, doubling the

amount of infected every 9 months. The HIV patients die

within 5 years of getting infected, and after a decade

since the epidemic was first reported the incidence in

kids born with the disease is becoming evident.

Deep economic crisis

Mainly due to a combination of the deep

economic crisis Venezuela suffers and the previous

factors, hundreds of Warao are emigrating to cities. Ill-

suited for it, they often live in extreme poverty.

Warao rummaging for food in a dumpster

Testing for HIV+

Mining near the Orinoco River

Caño Mañamo Dam

MANAGEMENT PLAN

The strong sense of community among the Warao makes them quite capable managing

themselves and their land. They have already made advances in the field of tourism, with

sustainable practices that make use of their traditional craftsmanship. From authentic villages that

function as hotels reached by curiara to offering traditional cuisine, the opportunity of buying crafts,

participating in festivities, and recreational fishing (no killing) of species like piranhas for

entertainment. In an amazing turn for maintaining their way of life, they’ve been able to continue

their activities and made them an asset in the “modern world”, instead of getting consumed by it.

The only needed intervention within the Delta area is improving the accessibility to

healthcare. The AIDS epidemic is so bad by now that many are considering the possibility that it

could extinguish them. Many indigenous tribes in Venezuela, due to their remoteness possess aerial

bridges to address any medical eventuality. A similar strategy could be established here. Recurrent

treatments can be delivered through drones, while transportation of doctors or patients can be

covered through amphibious helicopters. For emergencies, a basic radio system (there is no phone

signal nor electricity) can be established in certain key communities for quick response.

The rest of the threats are external in both their origin and remediation. The central

government must address the deep economic crisis, evaluate better the ecological consequences of

their projects and exercise control over the miners.

Orinoco River

Orinoco Delta Area

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