Pre Columbian Wood work
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Pre-Columbian wood work

The Pre-Columbian Cultures developed a very good quality wood work.

  Prior to the Spanish conquest, in the territory that comprises present-day Colombia, one constant held true for all  gold work, no matter the region or era under discussion, little admiration was given to the metal itself. Relatively abundant in the country, the metals acquired considerable value only after they had been transformed into finished objects. The chronicler, Lopez de Gomara, describes the incredulousness of Panquiaco - the son of one of the most important chieftains of the Darien region - when the Spaniards melted down indigenous gold pieces. According to Gomara, Panquiaco exclaimed:
"If I had known, Christians that you would fight over my gold I would not have given it to you, for I am a friend of peace and harmony. I am astounded at your blindness and insanity that you destroy beautifully wrought pieces to make toothpicks of them and, being such good friends, you quarrel over something so insignificant and vile."
Although in some parts of the country metal smiths created tools such as punches, chisels, hatchets, needles, and fishhooks, the fundamental use of the metals was for objects that were appreciated for their symbolic content and the messages they conveyed. Figurines representing mythical beings were frequently used as offerings. Moreover, metal was often used to manufacture receptacles for narcotic drugs, as well as masks and diadems that symbolized political rank and power for the persons who wore them. Thus, metals were valued for their culturally accepted properties. Characteristics such as color, smell, shine and timbre proved ideal for representing cultural symbols.

Unfortunately, there are very few documents that describe the lifestyle of pre Hispanic metal smiths. One Spanish document refers to the Muisca population of Lenguazaque. According to the information provided by indigenous witnesses, there were at least two classes of gold workers on the high plains of the Departments of Cundinamarca and Boyacá. Some labored producing body ornaments. Others lived apart in sanctuaries, having specialized in creating articles to be offered to the gods. In both cases, they were highly respected members of society, whose position and tools were passed down generation after generation, from father to son. The document of Lenguazaque suggests that in the most complex societies gold working was different from the work performed by chieftains and also in many cases, from that of the shamans. However, there is no doubt that in other society’s chiefs and shamans were involved in gold work production. The former were in charge of organizing production, particularly when raw materials had to be procured from outside sources. When this occurred, in fact, chiefs were held accountable for supplying gold workers with materials and for storing surpluses and, later, for trading the finished pieces. Shamans, on the other hand, were responsible for deciding what type of articles should be produced. The populace would go to the shamans' sanctuaries and solicit their oracular and curative services. After ingesting narcotic drugs, particularly tobacco, the shamans would determine what type of figure the goldsmiths should craft and where it should le offered. Thus, the relationship between the gold workers, shamans, and chieftains, was mutually complementary.



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