River margins and its main tributaries. Exploiting intensively the aquatic resources
and developing agriculture on the fertile soils of the Amazon varzea, those
populations developed complex sociopolitical institutions and an exuberant material
culture. Recent archaeological research has demonstrated that large, sedentary and
hierarchical societies also occupied the uplands. Trade networks linked together
Amazonian societies, through which ideas were also exchanged. This contact
explains cultural similarities, especially visible in ceramic production and rock art.
Stone tools, such as basalt and granite axes, and nephrite (a type of jade)
adornments circulated as prestige goods, connecting the indigenous elite regionally.
were mentioning the existence of earthen mounds
cointaining funerary vessels on Marajo Island, starting
to study that culture. The American archaeologists
Betty Meggers and Clifford Evans were the first to
carry out a scientific study of Marajoara society. In the
1950's, impressed with the highly elaborated ceramics,
and the monumentality of the mounds, they suggested
that the Marajoara people had migrated from the
Andes, since they did not believe that social complexity
could emerge in a tropical forest environment.
However, today, some scholars believe that the
Marajoara culture originated locally, emerging from a
process of cultural change that occurred within
communities who inhabited the area since 3,500 years
ago.
Marajoara Culture between the 5th and 14th centuries. Its ceramics belong to
the Polychrome Tradition, a ceramic style characterized by highly complex
ceremonial wares in form and decoration (use of black and red paint on white
background, hollow rims, use of modeling techniques, incision and excision),
found associated to secondary burials and ritual contexts.
monumental mounds, through the accumulation of dirt removed from nearby
areas or river beds, forming layers together with burnt clay, fire pits, ceramic
sherds and burials.
A recent Doctoral Dissertation, defended by Schaan, shows that the mounds
were in fact part of more complex systems or earthworks, aimed at
intensifying fishing. These earthworks are comprised of canals, weirs, dams
and lakes, located at the rivers headwaters. There, the ability of producing
large amounts of food gave rise to chiefdoms.
The few well-documented archaeological excavations carried out on these
cemeteries in the past contrast with the large amounts of ceremonial ceramics
dug out by looters since the end of the 19th century. Those non-documented
collections are today part of impressive public and private collections in
Brazil, the United States and Europe. The good preservation of the ceramics
in the tropical environment, together with the lack of other types of data make
the ceramics an important source of information about the Marajoara and
other prehistoric cultures in Amazonia. Nevertheless, the absence of an
accurate record about the depositional contexts set limits to the information
we can obtain from artifact collections.
located at the
Camutins River
margins can be
hardly seen, due to
the dense vegetation
just collected from
inside a funerary
urn at the cemetery
area in M-17
Data obtained through archaeological excavations has indicated that the dead were
buried according to their status and gender (in different types of urns, regarding their
decoration and size), as it is expected for hierarchical societies. Some sub-styles
within the characteristic Marajoara style seem to be related to different regions
within the Marajoara domain, as well as to different chronological periods. The
archaeologists noticed that the urns were buried together with other ceramic
objects, such as stools, figurines, tangas (pubic covers), plates, vases, miniatures,
and eventually some lithic objects such as stone axes and a variety of ornaments.
They observed a repeated pattern that consisted in the internment of disarticulated
bones, previously defleshed and painted red, and placed inside the urn. Ceramic
objects are placed either inside or along side the urn. Some were placed on the
ancient surface, since the urn would have been buried up to its neck, covered with
a lid (an inverted bowl), which remained visible on the house floor.
The Marajoara culture cannot be taken as Marajoara society. Although there are
cultural similarities in terms of the organization of the physical space, architectural
techniques, ceramic technology and decorative styles, there are important
differences between the Marajoara communities. There was a number of
chiefdoms, or political units, internally hierarchical, which dominated particular
areas. The chiefdoms competed for prestige and power, inside a supra-regional
structure. Future studies should provide more information about the supra-regional
organization of the Marajoara chiefdoms and explain the cultural changes in a
chronological perspective.
