JAMA-COAQUE CULTURE: LOCATION, CHARACTERISTICS, RELIGION - HISTORY - 2025

The Jama-Coaque culture is an indigenous civilization that inhabited the territories located from Cape San Francisco to the north of the province of Manabí, in present-day Ecuador. According to archaeologists, this community developed between 350 BC. C. and 1531 AD, gradually dying out after the arrival of the Spanish.

The Ecuadorian areas mentioned above are characterized by having a considerable amount of forests and hills, as well as having extensive beaches. Thanks to this location, the Jama-Coaque culture had facilities to access both maritime resources and those of the jungle, which increased its development as a society.

Vessel with human figure Jama-Coaque. Between 500 BC and 500 AD Museum of the Americas, via Wikimedia Commons

Given the length of time that this civilization occupied, it is considered one of the most influential in both the history of Ecuador and the entire region. For example, her contributions in the artistic field (especially her clay figures and musical instruments) had an important influence on later civilizations.

Origin and history

The Jama-Coaque culture inhabited the Ecuadorian lands from 350 BC. Until the year 1531 of our era. For this reason, its history is divided into two periods: the first is called "regional development", since it encompasses the period of territorial extension of this culture. It is delimited from the year 350 a. Until 400 d. C.

The second period is called the “integration period”, since at this time the communities were already settled and integrated. This phase spanned from 400 AD. Until 1532 d. C.

The history of the Jama-Coaque developed along with the culture of the Tumaco-Tolita, since they were located in very close areas. For this reason, both cultures share several traits in common, such as belief in the same deities and the same social organization.

General characteristics

Some investigations carried out near the valley of the river Jama made it possible to establish that the place where the Jama-Coaque were located was a notable administrative and especially ceremonial center. The center of this civilization occupied a large amount of territory, since it is estimated that they dominated approximately 40 hectares.

In addition, it is considered that this culture carried out monumental architectural works with the intention of using them for religious and festive purposes.

In the same way, their high density in "satellite places" allows to indicate that the Jama-Coaque constituted a population not only residential, but also highly stratified.

The Jama-Coaque society was made up of different areas since, through the figures found, it was established that each person had the duty to play a specific role in order to contribute to society.

Thanks to this you can find ceramics that represent musicians, farmers, goldsmiths, dancers, hunters, warriors and shamans.

One of the first chroniclers of the Colony who spoke about the Jama-Coaque culture was Miguel de Estete, who was impressed by the four hundred houses that he found in his path. Although he was amazed at the unhealthy place, he was also amazed by the gold and emeralds found there.

Similarly, the chronicler was stunned by the custom of this culture to reduce and preserve human heads, dwarfing them to the size of the skull of a child just born.

The “trophy heads” as a cultural feature of the Jama-Coaque

South of La Tolita a set of small human heads corresponding to the Jama-Coaque were found, which were used for ritual functions. They are called "trophy heads" because they were given to the winner in the different inter-tribal fights.

According to archaeologists and historians, it is known that these indigenous cultures carried out ritual fights between different communities, since these heads found were very varied in shape: some faces had cranial deformations, while others had huge headdresses without any modification that is.

It can be established then that in the Jama-Coaque culture there were two ethnic groups of different origins that, when they collided with each other, shaped the brawl in the collection of skulls, later presenting them to the winner.

Some heads lack the frontal-occipital deformation; however, only the victorious warrior has the cranial deformation.

Another characteristic of the trophy heads is that they are generally adorned with sculptural groups with feline features, which presupposes a magical and ritual link with the confrontations between the different tribes in the area.

Through the findings it was possible to deduce that the head of the loser was offered to the god Jaguar as a ritual reward. This can be exemplified in some decorative objects where you can see the image of a tiger holding and crushing a human head with its claws.

Location

The archaeological site of the Jama-Coaque culture was delimited to the north of the Manabí province, where you can see the Coaque hill (which gave the name to this pre-Columbian civilization). In turn, there is the homonymous river, which descends to the sea at a latitude of 0 ° along with a west longitude of 80 °.

Subsequently, south of latitude 0 ° the river Jama empties (precisely, north of Cabo Pasado). These waters are also eponymous to the Jama-Coaque.

Religion

Deity of agriculture

The Jama-Coaque culture shared with the La Tolita community the belief in a mythical being who was in charge of protecting and controlling agriculture.

This is known because in both civilizations several pieces of ceramic and gold were found in which this deity can be seen, which had quite particular features.

This mystical being is characterized by having a body that is in transition between the human and the feline, while his face seems to be framed by a kind of diadem or hair transformed into vipers.

It also has feline jaws, which are endowed with powerful fangs; on some occasions a beak of a bird of prey was added to this mouth.

One of the reasons why this figure is associated with agriculture is because his body in most cases is reflected on a vessel, which implies that the container becomes the elemental part of this deity, since matches the location of its entrails.

Although in smaller numbers, this figure can also be found embodied in other ritual objects, such as ofrendatarios. Likewise, this agricultural deity is present in dishes, stamps, graters and incendiaries.

This figure has also been found carved in a kind of alter ego, made of wood or ceramic.

Deity present in the figure of the shaman and in the animals

This icon can be found on some of the masks used for a character dressed for religious ritual.

For example, in the Gold Museum there are some metal pendants in which a shaman can be seen wearing an elaborate mask on his face, which is very similar to the previously mentioned description.

This portrait is repeated not only in the Jama-Coaque culture, but can also be found in the vestiges of the Tumaco and Bahía de Caráquez civilizations, although each of these representations maintains its own artistic style and features that differentiate them from some of the others.

Similarly, evidence has been found that shows how geographic distance influences since, depending on the territorial location, in its representations this deity increasingly becomes an animal, leaving aside its early anthropomorphic figure.

Only in some vessels were some human limbs found, which speaks of the psychotropic and religious process of metamorphosis that took place in the region.

As for the funeral rites, the woman could exercise the function of priestess. This can be corroborated in some ceramics where a female figure is seen wearing a high but simple headdress, along with a long tunic.

Social organization

According to archaeological findings, it can be established that the Jama-Cuaque society - like its sister civilization La Tolita - was organized through chiefdoms in a highly hierarchical way.

In the same way, a kind of mounds or tolas were found in which the most notable goldsmiths and potters shaped countless figures where they communicated and reproduced their cosmogony in miniature, through symbols, signs and ritual colors.

This suggests to connoisseurs that these artisans occupied an important place within the social hierarchy.

The possible theory has also emerged that the Jama-Cuaque society was led by religious leaders, dividing the community into species of chiefdoms.

In any case, this culture responds to the most common and tribal precepts of social organization, since there was undoubtedly an authority figure who was in charge of controlling administrative functions.

In addition, taking into account some of the pieces found, it can be suggested that the settlements of this civilization were grouped in urban centers that allowed the realization of collective activities.

One of the features that confirm the existence of a strong social stratification is in some ceramic figurines: lower-ranking people were represented sitting on the floor and without any attire, while high-ranking people were represented sitting on a bench. wood and wore different gold accessories.

Economy

Little evidence has been found on the economy of the Jama-Cuaque culture; however, it can be assured that the gold work was one of his most notable earnings.

In addition, through its proper location, it can be deduced that they took advantage of their proximity to water to supply themselves with different maritime resources.

Similarly, thanks to the ceramics found, it was possible to establish that agriculture was a fundamental pillar for the development of this society; This can be seen in the different figurines made as an offering to the agricultural deity. Their location also allowed them to take advantage of the fertile soil of the jungle.

Art

The Jama-Coaque culture is known mainly for its elaborate ceramic pieces, which demonstrate how this civilization interacted and what their lifestyle was like.

In fact, through the figures that were preserved it was possible to establish how their rituals of "trophy heads" were carried out, as well as their religious beliefs.

The art of this civilization is characterized by the representation of human forms; however, a mixture of animal traits and human traits are also continuously present, which helps to understand their religious beliefs.

In these ceramics you can also see some costumes and ornaments used by this society.

Likewise, the Jama-Cuaque were known for their large headdresses and their colorful tunics, with which they covered both the legs and arms. In turn, they made a remarkable number of bracelets, necklaces and earmuffs, standing out in the development of a high-class feather art.

Figurines in clay

In some of their vessels they incorporated human figures dressed in a large number of bracelets, anklets and other accessories.

The hair of these anthropomorphic figures is decorated with an elaborate headdress, which is characterized by the use of a diadem that collects the hair. The large, almond-shaped eyes are also an elemental characteristic of these vessels.

Similarly, many of the handmade figures made by the Jama-Coaque were not monochromatic as believed, but were actually decorated with colorful natural pigments. Some of the colors most used by this civilization were sky blue, gold (as a hierarchical symbol) and orange.

Within the figurines found, it has been possible to register that 57% of the representations are male, while 40% are female figures. The remaining percentage corresponds to those figures of doubtful or ambiguous representation, which are generally associated with deities or mythological characters.

Female representations

As for female representations, these usually show stout women, which symbolizes fertility and femininity; in the same way, they usually wear headdresses in the form of a diadem. For their part, elderly women are represented seated.

Male representations

Most of the men represented in these figurines are usually warriors dressed in brilliant weapons of war, in addition to wearing gold earrings in their nostrils.

They also wear different bracelets and a striking headdress, while their hair appears to be tied back.

Musical instruments

The Jama-Coaque also made various musical instruments, generally made up of percussion and flute.

The latter was performed in different forms, both anthropomorphic and zoomorphic, and were used during religious rites or when warfare was carried out.

References

1. Dieter, K. (2006) The tracks of the jaguar: ancient cultures in Ecuador. Retrieved on November 6, 2018 from Google books: books.google.es
2. Arango, J. (2005) The protective deity of agriculture. Retrieved on November 6, 2018 from the Gold Museum Bulletin: publications.banrepcultural.org
3. Pearsall, D. (2004) Plants and people in ancient Ecuador. Retrieved on November 6, 2018 from the Food and Agriculture Organization of the United Nations: agris.fao.org
4. Zeidler, J. (2015) Modeling cultural responses to volcanic disaster in the ancient Jama – Coaque tradition, coastal Ecuador: A case study in cultural collapse and social resilience. Retrieved on November 6, 2018 from Science Direct: sciencedirect.com
5. Di Capua, C. (2002) From the image to the icon: Studies of archeology and history of Ecuador. Retrieved on November 6, 2018 from Digital Repository: digitalrepository.unm.edu