Central & South America

Talking Stories Encyclopedia

The Origin of the Kiawa Rocks

“The Origin of the Kiawa Rocks”

Culture: Miskito & Sumu | Narrator: Unidentified | Source: Conzemius (1932:127)

 

Entry by Alejandro Suárez & Michelle Scalise Sugiyama

Story

     God (Ma-Papañki) sent Thunder (Alwana) as his representative to the earth to instruct the people in agriculture and in other arts and crafts. One day while Alwana was absent from home an evil spirit, named Kiawa, came and carried off his wife.

     A parrot (warduwa) informed Thunder of this fact while the latter was planting pine trees on a big rock at a place called to this day Alwana kuma-ka rumpañ (in Miskito, Alwani ai-sal-ka lulkan). This locality is on the Rio Quiguasca, the upper course of Rio Grande; pine-covered rocks and low hills extend there to the very edge of the river.

     Upon hearing what had happened, Thunder left his work in order to wrest his wife from Kiawa. He found the latter at his home on the Rio Iya, a tributary of Rio Tuma. Kiawa was drunk at the time, but he was a powerful giant, and Thunder was unable to master him at first.

     When the fight began Kiawa turned into a boa constrictor (wyail) and swallowed his own wife, in order to prevent her from falling into the hands of Thunder. The two enemies then vied with each other in growing tall, in order to reach the clouds. Each in turn outgrew the other, until finally Thunder’s head overtopped the clouds, which enabled him to press his enemy to the ground. With his long machete (maset) he then cut Kiawa in pieces, thereby restoring to life all the people who had been swallowed by the giant. The various parts of the latter turned into rocks which are visible on the upper Rio Iya, and are still known by the name Kiawa. The Indians claim that sometimes these rocks bleed, and that certain parts of the giant, as his head and navel, may still be distinctly seen.

Traditional Ecological Knowledge

Zoology

This story provides information about parrot habitat. This is seen when a parrot informs Thunder that his wife has been stolen. Thunder encounters the parrot in the pines atop a big rock along the Rio Quiguasca (San Juan River). This tells us that parrots can be found in pine trees along this river and, more generally, that they are arboreal and frequent riparian areas. The fact that this bird is the bringer of bad news suggests that parrots emit warning calls. The story thus may reference a cue that can be used to detect an approaching threat. The parrot’s utterance may also reference the ability of many psittacines to imitate human speech and other sounds.

The story also provides information about boa constrictor habitat, morphology, and diet. This is seen when Kiawa transforms himself into a boa. The story tells us that Kiawa’s home is on Rio Iya, indicating that boas are found near rivers. The description of Kiawa as a “powerful giant” indicates that boas are large and strong. Further evidence of this is seen when Kiawa swallows his wife whole, which indicates that boas are predators capable of killing an adult human. The story emphasizes the menacing nature of this animal by characterizing it as a “monster” made from the body of an “evil” spirit. The story thus warns listeners of a large, powerful predator that lives near water.

Colorful Parrot
Young boa constrictor chilling on the tree at night

Botany

The story notes that Thunder was sent to earth to instruct the people and was planting pines, implying that these trees are useful. The story also indicates that stands of pines can be found on a big rock along the Rio Quiguasca. More generally, it implies that pines grow on rocks and/or near rivers. 

Physical Geography

The story notes that pine-covered rocks and low hills extend to the edge of the Quiguasca River. It also indicates that there are rocks along the upper Rio Iya, and implies that they look like the body of a giant boa constrictor cut into pieces. The story thus describes landmarks that can be used for identifying and navigating different rivers. The story further notes that the Quiguasca is part of the upper reaches of the Rio Grande, and the Rio Iya is a tributary of the Rio Tuma. Knowing the position of these rivers relative to one another is useful for navigation.

The many references to storms and rivers provide information about climate and its effects. The plot revolves around a clash between Thunder and Kiawa, who lives along the Iya River. During their battle, the combatants rise to the sky, “growing tall, in order to reach the clouds.” These references to thunder, clouds, and a fight in the sky between powerful giants suggest storm activity. The images of “bleeding rocks” and Thunder pressing Kiawa to the ground suggest flooding: heavy rain may cause the river to rise and flow over the rocks (i.e., the transformed body of Kiawa), “pressing” on them and making them appear as though they were “bleeding” water. The personification of these rocks as the transformed body of an “evil” spirit suggests that they are dangerous. The characterization of this spirit as a snake capable of swallowing humans whole indicates that this danger consists of being “swallowed” by the river. The story thus warns listeners to be wary of this stretch of the river during heavy rains.

The snake’s wavy shape and undulating locomotion echo the form and movement of lightning and water courses, reinforcing the relationship between rain, rivers, and danger. This metaphor is not unique to the Miskito: snakes are linked with rain and related phenomena (e.g., lightning, rainbows), water features (e.g., rivers, waterholes, waterfalls), and danger in many South American and Australian (Mountford 1956) cultures.

waterfall
lightning

Photo by Hallie Larsen

boa snake

Image by Jeffdelonge

river

Photo by Dan Meyers on Unsplash

“The concept of the rainbow as a land or water boa is widespread in South America. Examples . . . include the Taurepan and Arekuna (Pemon), who regard the rainbow as a gigantic multicolored anaconda that lives in high waterfalls.”

Wilbert (1996:218)

Cultural Geography

The characterization of Kiawa as “evil” implies that it is considered wrong to carry off another man’s wife. This rule is reinforced by the fact that the story does not criticize Thunder for killing Kiawa or express any sadness over his death.

Technology

The story mentions that Thunder was sent by God to instruct humans in various arts, and notes that Thunder kills Kiawa using a machete. This information indicates that a machete is an effective weapon for dealing with boa constrictors: the long blade allows the wielder to inflict damage while maintaining a safe distance. 

boa snake

The Land and The People

Miskito map

Miskito territory | Image by Gervaldez

The lands of the Miskito and Sumu people lie along the famous “Mosquito Coast” of Nicaragua and Honduras, and stretch from Rio Tinto to Rio Punta Gorda. This region is characterized by tropical forest, pine savannas, marshes, mangrove swamps, lagoons, and many rivers. The Sumu make their home inland, while the Miskito live near the coast, with settlements located along water courses. Traditionally, Miskito settlements ranged in size from small groups of 6 to 25 individuals, to large groups of 100 to 500 individuals. 

The story references the Río Iya, which is a tributary of the Río Tuma, a prominent channel in Nicaragua. Rivers are vital for subsistence: aside from hunting trails, there are few land routes through the region. Hunters rely primarily on water travel to locate game. For this purpose, the Miskito make dugout canoes, known as “pitpan,” from mahogany trees. The long, streamlined profile of these boats makes them well-suited to navigating narrow water channels, which is essential to survival, as the Miskito depend heavily on fresh-water and ocean fishing for their subsistence. A wide range of fish species are utilized, as well as turtles and manatees.

manatee

Photo by Sam Farkas

“Fishing . . . involves a complex set of radically different technologies and strategies for turtle, manatee, shrimp, and different fish.”

Nietschmann (1972:55)

turtles on beach

Photo by Hrchenge

sea turtle on beach at sunset
turtle

Photo by Hrchenge

Resource availability in this region is dramatically affected by climate. The area receives an average of 100 inches of rainfall per year, with two wet and two dry seasons. The season of heaviest rainfall lasts from June through August, when “tremendous thunder-storms rage for six or eight days at a time” and “every little gully becomes a raging torrent” (Bell 1862:249). The coastal lowlands become inundated, and there are pronounced changes in the direction and velocity of air and water currents. These fluctuations, along with changes in water salinity, turbidity, and temperature, affect the distribution and density of fish and game populations.

These changes affect hunting and fishing activities. Turtles are a case in point. From April through early June, adults leave Miskito territory for their nesting beach in Costa Rica. Although turtles being returning in late July, opportunities for hunting them are limited from June through August due to strong winds and currents. As a result, the rainy season is a time of meat shortages. To survive this period of scarcity, the Miskito opportunistically take game animals trapped by flooding.

“The heaviest rains usually fall in June or July, accompanied by much thunder and lightning. The river now began to rise rapidly, and I could get no fish.”

—Wickham (1872:169)

lightning storm

“Thunder. . . . created the world and governs it by appointing the seasons. . . . When he thunders, it is to warn man that a flood is coming.”

—Conzemius (1932:127)

The flooding caused by these thunderstorms poses other challenges as well. The “bleeding rocks” in the story are a reference to the waterfalls created by the influx of water brought on by the rains. At this time of year, the upper stretches of rivers can become unnavigable, as the water “rushes through the broken rocks and round the sharp bends with a dangerous velocity” (Bell 1862:245), often carrying boulders, trees, and other debris in its wake. By increasing the amount of surface area covered by water, flooding also increases the risk of encountering boas, which are commonly found along rivers and small bodies of water. Although they seldom attack humans except in self-defense, these carnivorous generalists can reach lengths of up to four meters and will eat anything they can manage to swallow. This story thus identifies an environmental cue—thunder–that warns of several imminent dangers: flooding, food shortages, hazardous river conditions, and boa constrictors. The Miskito and Sumu evidently kept track of flood levels: Wickham reports seeing notches cut into tree trunks at an improbable height, and was told by informants that they were made during a flood.

“During the rains the Blewfields river rises with astonishing rapidity, and the current becomes very strong and turbid, bearing along its logs and trees.”

—Wickham (1872:170)

The parrot character may be an ecological cue as well: the bright plumage, flocking habit, and loud, distinctive vocalizations of these birds make them easy to detect. Furthermore, parrots are arboreal: they roost and forage in tree canopies, and most species nest in tree hollows. Additionally, as depicted in  the story, some Central American species, such as Amazona ochrocephala, are found in pine forests. According to Bell (1862), all of the birds in the Miskito and Sumu region lay their eggs in April and May, and raise their broods before the heavy storms of June and July. Thus, the presence of nesting parrots may be an obvious cue of the impending arrival of the rainy season.

parrots in tree
parrot in tree

Photo by Frank Vassen

parrot bird

Traditionally, Miskito and Sumu children learned by helping their parents. Girls assisted their mothers with fishing and gardening, and were taught to weave and make pottery. Fathers made miniature canoes and weapons for boys to practice with; as soon as they were physically capable, boys joined their fathers on hunting and fishing trips. In this way, children became proficient in the use of tools and techniques. The machete, for example, is an indispensable, multi-purpose implement used to chop down trees, dig post-holes for dwellings, and remove brush and vines in order to plant gardens. It is also instrumental for self-defense against animal and human attack. Children also learned through storytelling: the elders of each community were responsible for lecturing and telling stories. Most stories are about ancestors, who are presented as models of exemplary behavior.

Reports indicate that warfare was frequent between the Miskito, Sumu, and neighboring groups throughout the seventeenth and eighteenth centuries. Bravery in combat and success in warfare were held in high esteem, and all men were expected to help defend their territory against invaders. To this end, Sumu men periodically gathered to conduct military training exercises. At these gatherings, young men were subjected to trials of endurance to develop pain tolerance. Attacks were carried out at night in order to take the enemy by surprise. On these raids, women and children were often taken as captives.

lightning storm

Photo by Chu Son on Unsplash

Map

“The Miskito occupy the larger part of the vast region generally known by the name of Mosquito Coast. This territory reaches from Cabo Honduras, near Trujillo, to Rio San Juan, at the Costa Rica boundary . . . an extension of about 550 miles by sea” (Conzemius 1932:1).

References

Bell, C. (1862). Remarks on the Mosquito territory, its climate, people, productions, &c., &c., with a map. Journal of the Royal Geographical Society of London, 32, 242-268.

Brittain, M. (2007). “Amazona ochrocephala.” (On-line), Animal Diversity Web. Accessed December 2020 at https://animaldiversity.org/accounts/Amazona_ochrocephala/.

Conzemius, E. (1932). Ethnographical survey of the Miskito and Sumu Indians of Honduras and Nicaragua. Washington, D. C.: US Government Printing Office.

Helms, M. W. (2011). Culture summary: Miskito. eHRAF World Cultures.

Lindemann, L. (2009). “Boa constrictor.” (On-line), Animal Diversity Web. Accessed December 2020 at https://animaldiversity.org/accounts/Boa_constrictor/.

Mountford, C. (1956). Records of the American-Australian scientific expedition to Arnhem Land, vol. I: Art, myth, and symbolism. Melbourne: Melbourne University Press.

Nietschmann, B. (1972). Hunting and fishing focus among the Miskito Indians, eastern NicaraguaHuman Ecology1(1), 41-67.

Wickham, H. A. (1868). Notes of a Journey among the Woolwa and Moskito Indians. Proceedings of the Royal Geographical Society of London, 13(1), 58-63. 

Wickham, H. A.  (1872). A journey among the Woolwa or Soumoo Indians of Central America. In Rough notes of a journey through the wilderness, from Trinidad to Pará, Brazil, Part 2, 143-287. London. 

Wilbert, J. (1996). Mindful of famine: Religious climatology of the Warao Indians. Cambridge: Harvard University Press.