Neo-Indian period: the Caquetío[edit] See also: A.J. van Koolwijk The archaic population disappeared from Aruba from the archaeological record around 950 AD, shortly after the arrival of the neo-Indian—Caquetío. It is clear that the Caquetíos had a superior culture in socio-economic and technological terms. It is possible that the Caquetío lived alongside the archaic Indians for a time and that they were ultimately displaced or assimilated.[15] The Caquetío belonged to the Arawak people. The origin of Arawak civilisation (a name based on a linguistic classification) is located in the central Amazon region. Between 1500 and 500 BC, the influence of the Arawaks had expanded to the Caribbean Basin and the Guianas. Between 850 and 1000 AD, Caquetío Indians migrated from western Venezuela, probably from the Paraguaná and Guajire peninsulas, to the Leeward Antilles. They belonged to the Arawak-Maipure language family.[21][22][23][24] The name Caquetío refers to how this group referred to themselves during their first contact with Europeans. They had longer and narrower skulls than the archaic population, and their height was up to 1.60 metres (5.2 ft). The newcomers brought pottery and agriculture to the islands and are therefore classified as part of the neo-Indian period.[15] Caquetío chiefdom[edit] The area over which the legendary cacique Manaure exercised his authority was the coastal region of the current state Falcón-Zulia at Venezuela, including the Paraguaná Peninsula, as well as Aruba, Curaçao and Bonaire. The Caquetío people had a highly developed process of state formation. They had a chiefdom, which in human evolution is often a precursor to a kingdom, where central leaders—paramount chiefs—controlled multiple subordinate political-administrative units.[25][21][22] The emphasis was more on the political and religious alliances between indigenous communities than on the military control or subjugate vast territories. At the head of the Caquetío chiefdom was a spiritual leader called diao who had both secular and religious authority in modern terms. He was endowed with powers that could influence nature: a shaman. The diao position was hereditary. By being allowed to marry multiple wives, the diao was able to establish and maintain political alliances with other groups, tribes, or villages. The chiefdom was centralised in its design, but not based on authoritarian or violence-based subjugation.[26] The Spanish conquistadors interrupted this process of expansion at the time of the European contact (AD 1499–1535). Political units and governance[edit] The Caquetío territory consisted of several small political units that were under the authority of lower "second-tier chiefs" who were subordinate to the highest authority.[21] How the central authority was exercised over the units is not clear. However, there are reports from the contact period that suggest the diao did not exert his power over the lower units in arbitrary manner. Likely there was a form of consultation between the diao and lower leaders. In the 16th century, two sub-units, the Guaranos and Amuayes, lived on the Paraguaná Peninsula.[15] Aruba, which is less than 30 kilometres away from Paraguaná, was previously connected to one of these units.[21][27] Aruban pot (before 1881). Colonial records often give a one-sided perspective on the indigenous heritage. Original inhabitants of the Caribbean had many languages and cultures. And there was considerable exchange of ideas and produce. — Tropenmuseum After the diao and the regional sub-units, such as the mentioned Guaranaos an Amuayes in Paraguaná, the village formed the third level of governance in the hierarchy of the chiefdom. Aruba had (not simultaneously) five villages: three larger ones Ceri Noca (Santa Cruz), Tanki Flip (Noord), and Savaneta, and two smaller ones near Tanki Leendert and Parkietenbos, which have not yet been systematically studied. The location of Aruban villages varied. They were situated in places where beneficial agriculture land was available and where the most favourable hydrological conditions prevailed, such as where several rooi (gullies) came together and where relatively much water was available.[28][22] Agriculture, trade, and network[edit] The Caquetío people probably used a shifting cultivation farming method, also known as slash-and-burn.[29] The yields from agriculture and fishing were supplemented by engaging in trade of raw materials and artefacts that were not locally available or producible. Sixteenth century sources indicate that the Caquetíos traded in, among other things, salt, canoes, tobacco, and beads.[30][21][31] The Leeward Caquetíos certainly did not live in isolation but formed outlying regions of a dynamic chiefdom with regional trading networks.[15] Burial practices[edit] In 1882 French explorer Alphonse L. Pinart documented an account provided by an old Aruba Indian. According to the Indian's account, witnessed at the former Indian encampment at Saboneta (Savaneta), a native female was inhumed in one of the large conical ollas. Her body was doubled up inside the vase, with the head protruding through the orifice. Subsequently, a smaller urn was placed upside down on the head, and the entire burial was covered with earth.[32] The Caquetío people were buried in clusters, both within and potentially outside village boundaries. At times, there was a secondary burial, possibly reserved for exceptional individuals. In the primary burial, the deceased were buried in a large pot, covered with a smaller pot placed on top. In a secondary burial, the body was initially buried without a pot, and after a few months or years, the bones were exhumed and reburied in smaller pots for a second time. Some pots contained grave offerings such as axes, shells, and pottery. The secondary burial method was practised until recently in South America. The striking similarity between the Neo-Indian burial practices in Aruba and the post-Columbian variant in Guajira justifies the assumption that the similar beliefs about life after death existed in both societies.[15] Last indigenous Aruban[edit] Nicolaas Pyclas was regarded as the last known indigenous Aruban. Pyclas spoke and understood the extinct language of the original inhabitants of Aruba, adhering to their way of life and customs. He resided in a hut in Savaneta. His diet included sea snails, such as cocolishi (Cerun uva) and carco (Aliger gigas), as well as wild herbs. Pyclas rejected any involvement in religious practices. Around 1840, he was found dead hanging from a tree branch not far from his hut. Estimated to be approximately 50 years old, he was buried in situ and was not properly buried due to the hard rocky surface, he was only covered with a layer of earth and stones.[33][34] Pyclas' skull was gifted to the former Rijks Ethnographisch Museum, presently National Museum of Ethnology in Leiden, with the mediation of A.J. van Koolwijk.[34] Spanish period[edit] Early explorations[edit] It is known that Christopher Columbus was not searching for a new continent but for the shortest route to India. India had been the spearhead of European trade expansion and the foreign policy of the Spanish Crown since the travels of Marco Polo a century earlier. India, China, and Japan formed the focal point of medieval ideas about boundless riches, cities with houses covered in gold, and islands with inexhaustible amounts of spices, pearls, and silk. The suspicion arose that India could be reached via the relatively short route to the west, across the ocean of Atlantis. During his third voyage to the New World, Columbus was searching for the southern route to India and explored the Paria Peninsula (eastern Venezuela) and the Orinoco region, where he discovered the fresh river water of the Orinoco Delta. The suspicion arose that he had not found islands off the coast of India but a much more extensive land mass; an extension of Asia. Columbus did not realise that this was an unknown continent. Characteristic of his Christian medieval perspective, Columbus solved the puzzle by assuming that he had discovered the earthly paradise. The earthly paradise was inaccessible to humans without God's permission. Columbus experienced the geographical discovery of the New World in Christian terms and assigned himself a special role assigned by a divine power. With the discovery of the Americas the myths of the Golden Age, Atlantis, and the earthly paradise moved from Asia to the New World. He died on 20 May 1506, believing that he had found new islands off the coast of or possibly a peninsula of India—pre-islands: Ant-ilha. These Ant-ilhas were inhabited by peoples whom he called "Indians".[35] In 1500, Juan de la Cosa drew the first map of the New World, which depicted the two Leeward Antilles known at the time. This was followed by the more accurate Cantino map, created anonymously in 1502, which also showed an extensive landmass and mentioned the Isla do gigante (Island of Giants) and Isla do brasil (Island of Brasil). The location of the Isla do gigante southwest of the Isla do brasil suggest that it refers to Bonaire and Curaçao since Aruba is located more to the northwest.[36]