Our spiritual life is the heartbeat of our community. It is a living, breathing connection to the Creator, to Mother Earth, and to the ancestors who walked this land before us. These practices are not relics of a forgotten time; they are the daily threads that weave our past, present, and future together. They are how we heal, how we give thanks, and how we affirm our enduring identity as the First Peoples of this land.
The spiritual life of the community is guided by the shaman, known as the Piyaye (or Piai). The Piyaye is more than a healer; they are the central spiritual practitioner, an interpreter of dreams and visions, and the intermediary who communicates with the spirit world on behalf of the community. They possess an immense knowledge of medicinal plants from the forest and perform healing rituals that cleanse the body and spirit to restore balance.
A foundational ritual used for purification, prayer, and creating sacred space. It involves the burning of sacred plants, most importantly tobacco (*tabac*), which is considered a powerful spiritual connector. The fragrant smoke is used to cleanse individuals, to bless gathering spaces, and to carry prayers to the Great Spirit and the ancestors.
As the name "Arima" (an Amerindian word for "water") suggests, water holds profound spiritual significance. The annual Water Ritual, held at a local river, is a powerful ceremony of gratitude and connection. Participants make offerings to the spirit of the river and to the ancestors, acknowledging water as the lifeblood of Mother Earth.
Our worldview is shaped by a sacred awareness that everything is connected—seen and unseen. We perceive the land, sky, and sea not just as environments, but as living presences. This holistic vision guides our ceremonies, our relationships, and our way of life.
Our spiritual foundation is animistic—the belief that all things in nature possess a life force or spirit. Trees, rivers, mountains, and animals are living entities that must be treated with respect. Specific trees, like the sacred Ceiba (Silk Cotton Tree), are seen as powerful spiritual nexuses, serving as portals to the spirit world.
The ancestors are a constant presence in our spiritual life, revered as guides and protectors who offer wisdom from the spirit world. Rituals are performed to honor them and maintain the connection between the living and the dead. The monument to the great chieftain Hyarima in Arima is a key site for these commemorative rituals, paying homage to his spirit of resistance.
Our most public celebration is a powerful example of syncretism, blending First Peoples' traditions with the Catholic feast day of St. Rose of Lima. It represents our history of adaptation and survival, embedding our identity within a national celebration. The festival begins with a mass and features a procession with the saint's statue carried under a canopy built by our community members, followed by traditional music, food, and gatherings.