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The Diaguita people are a group of South American Indigenous people native to the Chilean Norte Chico and the Argentine Northwest. Western or Chilean Diaguitas lived mainly in the Transverse Valleys that incise semi-arid mountains.[3] Eastern or Argentine Diaguitas lived in the provinces of La Rioja and Catamarca and part of the provinces of Salta, San Juan and Tucumán.[4] The term Diaguita was first applied to peoples and archaeological cultures by Ricardo E. Latcham in the early 20th century.[5]

Key Information

Ancient Diaguitas were not a unified people; the language or dialects used by them seems to have varied from valley to valley and they were politically fragmented into several chiefdoms.[3][4] Coastal and inland Chilean Diaguitas traded, as evidenced by the archaeological findings of mollusc shells in the upper courses of Andean valleys.[6]

According to the 2010 census there are 67,410 self-identified Diaguita descendants in Argentina.[2] In Chile, Diaguitas are the third-most populous Indigenous ethnicity after the Aymara and the Mapuche, numbering 88,474 in 2017.[1][7] The Diaguitas have been recognised as an Indigenous people by the Chilean state since 2006.[7]

Language

[edit]

Early Spanish accounts, including Jerónimo de Vivar's Crónica y relación copiosa y verdadera de los reinos de Chile, claim the Diaguitas inhabiting the different Transverse Valleys spoke different languages. Jesuits active in western Argentina also report a large number of languages for the region. Nevertheless, the Chilean Diaguitas scholar Herman Carvajal Lazo claims that they could very well have spoken different dialects instead, which would have differed among each other mainly regarding their lexicon.[4]

Cacán was proposed by Rodolfo Schuller and Ricardo E. Latcham to be the single language of the Diaguitas.[4][8] This proposal has been questioned by some scholars but is accepted by others, like Sergio Villalobos.[8]

There is notable scarcity of Diaguita toponymy in Norte Chico, including the area of Elqui Valley where most Indigenous toponyms has been attributed to either Quechua or Mapuche.[9]

History

[edit]
See also: Origin of the Mapuche, Incas in Central Chile, and Calchaquí Wars

The origin of the Diaguita culture is traced back to an archaeological culture known as El Molle complex which existed from 300 to 700 CE.[3] Later, this culture was replaced in Chile by the Las Ánimas complex that developed between 800 and 1000 CE.[3] It is from this last culture that the archaeological Diaguita culture emerged around 1000 CE.[3][5] The classical Diaguita period was characterized by advanced irrigation systems and by pottery painted in black, white and red.[3]

Replica of a Diaguita ceramic bowl from northern Chile

Mapuche communities in the southern Diaguita lands – that is Petorca, La Ligua, Combarbalá and Choapa – may be rooted in pre-Hispanic times at least several centuries before the Spanish arrival.[10][9] Mapuche toponymy is also found throughout the area.[10] Around Elqui Valley almost all Indigenous toponymy belongs either to Quechua or Mapuche.[9] There is no Diaguita (Kakan) toponymy known in the valley.[9] While there was an immigration of Mapuches to the southern Diaguita lands in colonial times, Mapuche culture there is judged to be older than this.[10][9] Indeed, in 1954 Grete Mostny postulated the idea of a link between Mapuches and the archaeological culture of El Molle.[11]

It has been claimed that the Inca Empire expanded into Diaguita lands because of its mineral wealth. This hypothesis is currently under dispute.[12] Another possibility is that the Incas invaded the relatively well-populated Eastern Diaguita valleys to obtain labor to send to Chilean mining districts.[12] It is generally accepted that Diaguita incorporation into the Inca Empire was through warfare that caused a severe depopulation in the Transverse Valleys of Norte Chico.[13] According to scholar Ana María Lorandi the Diaguitas, and specially the Calchaquí Diaguitas, would not have been conquered easily by the Inca Empire.[12] Once conquered, the eastern Diaguitas did not unanimously accept Inca rule.[12] The Incas appointed kurakas and established mitmas in the Chilean Diaguita lands.[3] The Diaguitas took influences from the Incas, adopting pottery designs from Cuzco, and Inca techniques in agriculture and metalworking.[13]

The Ruins of Quilmes were built by the Quilmes, a Diaguita people.

The Chilean Diaguitas were conquered by Spaniards coming from Peru. The eastern Diaguitas lands were explored by Spaniards coming from Chile, the Paraná River and Peru.[14] In what came to be called the Calchaquí Wars, the Spanish initially failed to conquer the fertile valleys inhabited by the Eastern Diaguitas, and could only control the eastern valley ends.[12] By founding the cities of Santiago del Estero (1550s), Tucumán (1565), Salta (1582), La Rioja (1591) and Jujuy (1593) the Spanish established an effective fence around the rebellious Eastern Diaguita valleys.[12] To further dominate the Diaguitas, the city of Londres was founded in 1607 in the middle of the Eastern Diaguita territory.[15]

During the government of García Hurtado de Mendoza in Chile (1557–1561) Chilean Diaguitas that had rebelled were decimated by the Spanish.[16] The Calchaquí Diaguitas of the eastern side of the Andes rose against Spanish rule in 1630 and the last rebels fought until 1642–1643.[17] In this rebellion, the Spanish city of La Rioja came close to being destroyed.[12] The Calchaquí Diaguitas only entered Spanish rule after 1665.[12]

The Diaguita languages in Chile may have been largely lost during a process of miscegenation with Mapuche-speaking populations.[9]

Archaeological chronology in Chile

[edit]
Period[18] Culture[18] Pottery[18]
Late
(1000 CE–1550 CE) 		Hispanic Diaguita, Inca and Colonial
Diaguita culture Diaguita III and Inca
Diaguita II
Diaguita I
Middle
(700 CE–1000 CE) 		Las Ánimas culture Las Ánimas ceramics (I, II and III)
Early
(300 BCE–700 CE) 		El Molle culture El Molle ceramics

See also

[edit]

References

[edit]

Bibliography

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Diaguita

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The Diaguita were pre-Columbian who developed a sedentary agricultural culture in the transversal valleys of the Andean , spanning northwestern and the north-central Chilean provinces of Atacama and , from approximately the 8th to the 16th centuries AD. Their society featured advanced production, including vessels with geometric designs and negative techniques, alongside cultivation, herding, and fortified hilltop settlements adapted to semi-arid environments. Emerging from earlier transhumant traditions around AD 1000, the Diaguita expanded across regions like the Elqui, Limarí, and Calchaquí valleys, maintaining distinct cultural traits despite interactions with neighboring groups. They resisted Inca incursions in the late , which introduced imperial administration and roads but faced local opposition, and later waged fierce against Spanish conquistadors, culminating in the prolonged Calchaquí Wars (1630–1667) that delayed full colonial subjugation. Archaeological evidence from sites like reveals sophisticated stone and petroglyphs underscoring their adaptive resilience in harsh terrains.

Etymology and Geographic Scope

Origins of the Name

The "Diaguita" originates from the Kakán language (also known as Calchaquí or Diaguita), spoken by the indigenous groups it designates, deriving specifically from the term tiac-y-ta, which translates to "village inhabitant." This highlights the sedentary, agrarian character of these communities, who established permanent settlements in river valleys rather than pursuing nomadic lifestyles typical of some neighboring groups. Linguistic analysis of surviving Kakán vocabulary and place names supports this derivation, as early researchers documented the term's usage among tribes in the Andean foothills of present-day northwestern and north-central . In colonial-era Spanish chronicles and administrative records, "Diaguita" appeared alongside alternative designations such as "Calchaquí," often applied interchangeably to the same populations, particularly those inhabiting the Calchaquí Valleys. The term Calchaquí likely referenced geographic locales—derived from Quechua roots implying rugged or "bad-tempered" terrain—rather than a distinct ethnic subgroup, though it became associated with Diaguita speakers resisting Spanish incursions in the 16th and 17th centuries. This overlap reflects European observers' limited differentiation of indigenous affiliations based on linguistics or self-identification, prioritizing regional resistance patterns over precise nomenclature. Contemporary descendant communities in and predominantly reclaim "Diaguita" as a self-identifier, distinct from broader pan-indigenous labels, though some subgroups emphasize regional variants like "Calchaquí" to denote continuity with valley-specific lineages. This modern usage aligns with the historical Kakán root but incorporates post-colonial reclamation efforts, avoiding with Quechua-influenced highland cultures that Spanish sources sometimes lumped together under imprecise terms.

Historical Territories

The Diaguita historically occupied territories straddling the Andean , with core settlements in northwestern Argentina's provinces of Catamarca, , Tucumán, and , where they utilized the Andean foothills and intermontane valleys for mixed agropastoral economies. These areas featured varied elevations from prepuna highlands to lower valleys, allowing exploitation of microclimates for crop cultivation and herding amid semi-arid conditions. In northern , Diaguita presence centered on the Norte Chico region's Atacama and provinces, primarily within the transverse valleys of the , Huasco, Elqui, Limarí, and Choapa rivers, which channeled Andean meltwater eastward through the into arid lowlands. These valleys, oriented perpendicular to the prevailing north-south Andean range, created oases conducive to irrigation-based farming, contrasting with surrounding hyper-arid expanses. Archaeological indicators, including distributed petroglyph concentrations and proto-sedentary habitations, reveal pre-1000 AD patterns of seasonal mobility across these territories, with groups ascending to higher for summer and descending to floors for winter and resource gathering. This transhumant adaptation preceded the Diaguita's shift to more permanent villages by the 10th-11th centuries, as populations grew and intensified land use in the fertile transverse corridors.

Language

Cacán Linguistic Features

The Cacán language, spoken by the Diaguita people, remains unclassified due to insufficient documentation, with proposed links to Andean languages or Kunza (Atacameño) based primarily on toponymy rather than systematic comparative evidence. Extant records derive from 16th- and 17th-century Spanish chroniclers and missionaries, including fragmented word lists and Alonso de Barzana's lost manuscripts compiled between 1585 and 1590, yielding no complete grammar or extensive texts. The language possessed no indigenous writing system, and its extinction by the late 17th century curtailed further attestation amid colonial suppression and assimilation. Phonologically, Cacán featured a inventory encompassing labials (p, b/w, f, m), dentals/alveolars (t, d, s, n, l), palatals (ch, sh, , ll, y), and velars (k, g, j), alongside possible postvelar or glottal elements evidenced in forms like ahaho. It exhibited alveopalatal affricates and palatal nasals (), aligning with typological traits of the Andean linguistic area, as well as complex clusters such as -pc- or -mll-, but lacked or rarely employed a rhotic /r/ sound. Colonial observers, including Pedro Lozano, characterized it as , áspero (harsh), and imperceptible to outsiders, attributing challenges to its palatal and postvelar articulations. Morphological analysis, inferred from toponyms and lexical remnants, reveals bound morphemes such as -gasta (settlement or ) and -wil (spring or manantial), suggesting agglutinative tendencies in nominal derivation. Syntax appears oriented toward nominal phrases of two to three elements, typically structured as modifier preceding nucleus, as in Angualasto (agua + walasto, interpreted as water-related settlement). , preserved in over 111 reconstructed forms via etymological studies, includes agriculture-associated terms like mampa ( or arroyo) and environmental references such as tasi (vine or enredadera), with extensive loans into regional Spanish and Quechua for (e.g., milloco for ), , and items. These elements underscore Cacán's adaptation to highland agro-pastoral contexts while highlighting its isolation from neighboring families like Quechuan, evidenced by directional borrowings rather than shared core .

Extinction and Documentation

The Cacán language fell into disuse and became extinct by the late 17th or early , driven by colonial mechanisms that accelerated among Diaguita populations. Spanish authorities prohibited indigenous languages in official and religious contexts, enforcing Spanish as the medium of administration, , and conversion, which eroded intergenerational transmission. Preceding Inca expansions had introduced Quechua as a in the region, imposing it on local groups through administrative and military integration, further diluting Cacán usage among surviving speakers. Intermarriage between Diaguita remnants and Quechua- or Spanish-speaking settlers, amid demographic disruptions, hastened the transition to dominant languages, leaving no fluent speakers by the early 1700s. Historical documentation of Cacán remains fragmentary, relying on 16th- and 17th-century colonial rather than comprehensive . Jesuit missionary Alonso de Bárcena compiled an early and vocabulary in the late 1500s, but the manuscript was lost, preserving only indirect references in later works. Spanish chroniclers and explorers gathered sporadic word lists and phrases, often embedded in ethnographic accounts of Diaguita territories, providing the primary lexical —estimated at fewer than 1,000 terms—used in modern reconstructions. These sources, while valuable, reflect the biases of colonial observers, prioritizing terms for conversion or governance over systematic linguistic analysis. In contemporary , Cacán's status as a linguistic isolate is widely accepted but subject to debate, with limited surviving material hindering definitive classification. Early 20th-century proposals linking it to Macro-Chibchan or other families have been dismissed as spurious due to insufficient cognates and methodological flaws. Recent analyses emphasize its unclassified nature, attributing classification challenges to data scarcity rather than resolved affiliations, though areal influences from Quechua are evident in loanwords. This unresolved debate underscores the irrecoverable loss from , as fuller documentation might have clarified potential distant relations.

Archaeological Origins

Pre-Diaguita Cultures

In the regions encompassing modern northwest Argentina and north-central Chile, pre-Diaguita archaeological complexes date primarily to the first millennium CE, marking the initial establishment of agropastoral economies and ceramic technologies that laid foundations for later developments. The El Molle complex, spanning approximately 300 to 700 CE, represents a foundational phase in the Chilean Norte Chico, particularly in valleys such as Limarí and , where communities transitioned from mobile patterns to semi-sedentary lifestyles supported by early cultivation, camelid herding, and rudimentary . These groups produced simple coiled often decorated with incised motifs, alongside ground stone tools for processing foodstuffs, evidencing technological adaptations suited to arid foothill environments. Early emerged during this period, with evidence of cold-hammered artifacts like awls and ornaments sourced from local Andean deposits, indicating initial experimentation with prior to widespread . , including petroglyphs depicting llamas, hunters, and abstract geometric patterns, adorns valley boulders and shelters, suggesting ritual or territorial functions tied to pastoral mobility. Sites typically comprised clusters of pit houses and corrals, reflecting seasonal aggregation rather than full , with population estimates derived from settlement densities indicating small-scale social units of 50–200 individuals per locale. Migrations from Andean highland zones, likely driven by resource pressures and climatic shifts around 500 CE, facilitated the southward diffusion of agropastoral traits, including and cultivation alongside , as evidenced by palynological data from valley sediments showing increased . These influxes integrated with local traditions, fostering hybrid subsistence strategies that emphasized over in marginal terrains. In northwest Argentina's Tucumán and Catamarca provinces, contemporaneous complexes such as Tafí (ca. 200 BCE–800 CE) and Candelaria (ca. 500–1000 CE) paralleled El Molle developments, featuring dry-stone villages, megalithic enclosures for ceremonies, and with anthropomorphic and zoomorphic motifs applied through incision and . Tafí sites in the Calchaquí valleys reveal terraced fields and storage pits supporting maize-bean-squash polycultures, with lithic assemblages dominated by tools traded from highland sources up to 200 km distant. Candelaria , often ritually "killed" by perforation before deposition, underscores symbolic practices linking vessels to human bodies, as seen in from mound burials containing up to 50 vessels per interment. These phases exhibit continuity in settlement patterns, with a gradual shift toward larger, defensible villages signaling heightened by 700 CE.

Transition to Diaguita Culture

The Diaguita culture emerged around 1000 CE in the transverse valleys of northern Chile and northwestern Argentina, marking a distinct transition from preceding complexes such as El Molle (300–700 CE) and Las Ánimas (800–1000 CE). This shift involved a pivot toward greater , with populations descending from higher Andean elevations to more fertile valley floors, facilitating intensified as the primary subsistence base. Archaeological chronologies, supported by and stylistic analyses of artifacts, delineate this break through the appearance of novel material signatures absent in earlier phases. A hallmark of this transition was the development of sophisticated ceramics featuring complex geometric designs and diverse decorative techniques, diverging markedly from the simpler forms of the El Molle tradition. These innovations coincided with the establishment of permanent villages capable of supporting populations up to several thousand inhabitants, reflecting organizational to valley ecologies. The causal linkage between and agricultural intensification is evident in settlement patterns that prioritized access to irrigable lands, enabling surplus production and . This era thus represents not mere continuity but a transformative , empirically grounded in dated stratigraphic sequences and artifact typologies.

Cultural Practices

Subsistence and Economy

The Diaguita emphasized adapted to semiarid conditions, with canals channeling from Andean rivers to terraced fields for cultivating (Zea mays), quinoa, and squash (Cucurbita spp.). These practices, evident from approximately 1000 CE, optimized limited rainfall and , enabling surplus production that sustained expanding village populations without excessive reliance on marginal lands. Herding of domesticated llamas (Lama glama) complemented farming, providing meat, wool for textiles, and transport capacity; isotopic and dental calculus analyses from El Olivar (1090–1440 CE) reveal managed herds fed on cultivated C4 plants like , confirming pastoral integration pre-Inca expansion. Hunting wild game, such as birds and camelids, and gathering supplemented staples, but skeletal stress markers and dietary isotopes indicate no predominant dependence on these after 1000 CE, as agricultural intensification reduced vulnerability to environmental fluctuations. Inter-community trade networks extended resource access, exchanging highland metals—evidenced by over 250 analyzed artifacts from 900–1536 CE—and marine shells with coastal populations, fostering across southern Andean macroregions.

and

Diaguita ceramics featured black-on-red painted wares with geometric patterns and figurative elements, such as anthropomorphic and zoomorphic vessels, produced from local clays and fired in oxidizing atmospheres to achieve the distinctive bichrome effect. These vessels, dated to approximately 900–1536 CE in Chilean contexts, demonstrate continuity from earlier regional traditions while incorporating Diaguita-specific motifs like step frets and animal faces. Artifacts from sites in the Elqui and Limarí valleys highlight the use of manganese-based pigments for the black slips, applied post-firing in some cases. Metallurgical production involved from secondary minerals abundant in northern Chilean valleys, yielding unalloyed items alongside arsenical and ternary bronzes (copper-arsenic-tin) for functional and ceremonial objects. Analysis of 257 artifacts from Late Intermediate Period sites confirms and techniques, with alloys comprising up to 5% or tin, reflecting local ore processing rather than imported metals. In Argentine territories, similar copper-based technologies persisted, though with less emphasis on complex alloying compared to Chilean variants. Stone tools, including axes and grinding implements, supplemented metal ones, while textiles woven from local fibers evidenced basic spinning and weaving capabilities. Diaguita notably lacked wheeled vehicles or hieroglyphic writing, aligning with broader pre-Columbian Andean patterns where such innovations were absent south of . panels, potentially linked to Diaguita or precursor Molle styles, included incised motifs of human figures and animals, though direct attribution remains debated due to overlapping cultural phases.

Social Organization and Warfare

Diaguita social organization centered on kin-based villages that likely formed networks of independent chiefdoms, with evidence of hierarchical structures where local leaders held concentrated power. These chiefdoms exhibited a dual organization in some regions, dividing groups into complementary halves that may have reflected social or territorial divisions. Political authority intertwined with kinship ties, fostering alliances rather than centralized empires, as no archaeological or ethnohistorical records indicate large-scale imperial formations. In terms of warfare, Diaguita settlements featured defensive fortifications known as pucarás, constructed from stone in elevated strategic locations accessible via steps, suggesting a focus on protection against raids or invasions. Sites like exemplify pre-Inca citadels with fortified layouts, indicating organized defensive capabilities without evidence of offensive expansionism. Petroglyphs, primarily non-figurative with motifs of circles, lines, and grids, do not prominently depict warriors or battles but align with broader cultural practices potentially tied to territorial marking or amid conflicts. Alliances among chiefdoms likely served as a resilience mechanism against external threats, emphasizing decentralized over monolithic military hierarchies.

Pre-Columbian History

Early Developments (c. 1000–1400 CE)

The Diaguita culture developed autonomously from approximately 1000 to 1400 CE in the Late Intermediate Period, inhabiting irrigated valleys across north-central Chile and northwestern Argentina. Sedentary communities organized into chiefdoms occupied transverse valleys from Aconcagua to Copiapó, with leaders assigning communal lands to nuclear families for cultivation. Agriculture centered on crops including maize, beans, potatoes, quinoa, squash, and cotton, enhanced by fertilizers such as llama and alpaca manure, while advanced irrigation systems sustained production in the arid landscape. These practices supported settlement growth in fertile areas, reflecting adaptation to local environmental constraints without evidence of significant disruptions. Cultural flourishing manifested in a peak of ceramic production around 1300 CE, yielding vessels painted in red, white, and black with intricate geometric motifs, zoomorphic representations of birds or felines, and optical patterns exploiting and . Common forms encompassed straight-sided bowls with round bottoms and shoe-shaped jars featuring bridge spouts and anthropomorphic or zoomorphic handles, demonstrating technical proficiency in slip application and firing. This artistic output, potentially linked to uses such as shamanistic practices, underscored a mature aesthetic tradition independent of later external influences. Internal stability during this era is inferred from the continuity of settlement patterns, sustained agricultural intensification, and absence of archaeological indicators for major collapses or migrations, enabling the culture's apogee prior to mid-15th-century external pressures. The proliferation of petroglyphs featuring geometric designs and motifs complemented artistry, suggesting a rich symbolic repertoire embedded in the landscape. Overall, these developments highlight a phase of self-reliant progress grounded in ecological adaptation and technological consistency.

Inca Encounters and Resistance

The Inca Empire, under the rule of Pachacuti (r. 1438–1471 CE), initiated expansive military campaigns southward from the mid-15th century, reaching into Diaguita territories in northwest Argentina and northern Chile by approximately 1450–1470 CE. These efforts incorporated pockets of the region into the empire's administrative structure, with archaeological evidence from sites like La Paya in the Calchaquí Valley indicating targeted Inca interventions for resource extraction and control despite the peripheral location. To facilitate governance and economic ties, the Incas extended segments of the Qhapaq Ñan road network into Diaguita lands, enhancing communication, trade, and military mobility across the rugged Andean terrain. Diaguita communities, however, demonstrated significant agency in countering these advances, employing localized raids and adaptive tactics suited to valley fortifications that protracted Inca dominance and prevented wholesale subjugation, particularly in the southern Argentine Calchaquí areas. This opposition is reflected in archaeological patterns of redefined local styles blending Diaguita motifs with Inca elements, signaling cultural negotiation rather than passive adoption. In northern fringes, such as the Chilean Atacama and provinces, Inca policies of mitmaqkuna—forced resettlements of loyal populations—achieved partial assimilation, evidenced by hybrid Diaguita-Inca artifacts and appointed local kurakas (leaders). Yet, core Diaguita identity endured, with the retention of the Kakán language and autonomous social practices underscoring incomplete integration, as linguistic and material records show limited Quechua linguistic overlay compared to more centrally incorporated provinces. This selective resistance preserved distinct cultural markers amid imperial pressures, contributing to the empire's uneven hold on the frontier.

Colonial and Post-Colonial History

Spanish Conquest (16th Century)

The Spanish conquest of Diaguita territories in northern and northwestern began with exploratory expeditions in the 1530s. led a force of approximately 200 Spaniards and 2,000 indigenous , including Inca subjects, from into the Collasuyu region in 1535, defeating local groups such as the Pulares in areas overlapping Diaguita lands and establishing initial Spanish presence. These , drawn from recently subjugated Inca populations, aided in overcoming resistance from groups that had previously opposed Inca expansion, facilitating Spanish advances against Diaguita-related communities. Pedro de Valdivia's campaign in 1540 further extended Spanish control through northern , passing through Atacama and provinces inhabited by Diaguita peoples, where forces under Francisco de Aguirre subdued fortified positions like the pukará at Quitor amid ongoing indigenous attacks. By the 1550s, Spanish settlements such as in 1553 enabled deeper incursions into the Calchaquí Valley, core Diaguita territory in , imposing the system that granted colonists rights to indigenous labor for tribute and services in exchange for nominal protection and evangelization. This system, operational across Spanish colonies since the early , often resulted in exploitative labor demands on Diaguita communities. Diaguita resistance intensified in the late 1550s, with Chief Juan Calchaquí of Angastaco leading a revolt in 1558 supported by allied tribes against encomenderos, delaying Spanish consolidation for about a year. This sparked the initial phase of the Calchaquí Wars around 1560, involving Diaguita confederations employing guerrilla tactics, cavalry, and stone fortifications to challenge Spanish garrisons and towns, marking one of the earliest prolonged indigenous oppositions in the region. The conflicts contributed to demographic declines among Diaguita populations through direct violence, forced relocations, and exposure to diseases, though specific quantitative estimates for the remain limited.

Suppression and Assimilation

Following the initial phases of Spanish conquest, Diaguita communities in northern Chile and northwestern Argentina experienced gradual erosion of autonomy through colonial institutions such as encomiendas and doctrinas (mission settlements administered by Catholic clergy), which enforced labor tribute and Christian conversion from the late 16th century onward. These structures promoted the shift from Diaguita languages like Cacán to Spanish, with early missionary efforts by priests such as Alonso de Barzana documenting Cacán vocabulary in a now-lost late 16th-century dictionary, though the language declined rapidly thereafter due to bans and immersion in Spanish-speaking environments. By the late 17th century, Cacán had become extinct, supplanted by Spanish and residual Quechua elements introduced via Inca and colonial influences. Organized in semi-autonomous pueblos de indios during the 17th and 18th centuries, Diaguita groups maintained some communal lands and surnames (e.g., Campillay, Huenchicay) in parish registries, but Bourbon reforms in the late 18th century intensified fiscal pressures and land enclosures, accelerating cultural dilution. Post-independence, these communities faced further suppression; in Chile, republican laws enacted in 1823 and 1830 revoked the colonial-era legal protections for indigenous towns in valleys like Copiapó, Huasco, Elqui, Limarí, and Choapa, dissolving collective landholdings and compelling integration into national agrarian systems. In Argentina's northwest, similar policies marginalized surviving Diaguita-Calchaquí populations after the 1810s independence struggles, where their role was peripheral at best—often as coerced laborers rather than active participants—leading to exclusion from emerging citizenry by the 1830s under centralized state reforms. This era saw extensive genetic and cultural admixture, with European and intermarriage diluting distinct Diaguita lineages; colonial records from the onward increasingly classify former Diaguita as generic indios or mestizos, reflecting the erosion of separate ethnic identity by the early . While some Huasco Alto communities in retained ancestral claims to territory into the , widespread assimilation rendered Diaguita distinctiveness largely invisible in official documentation by the 1800s.

Archaeological Evidence

Chronology in

The Diaguita chronology in encompasses the Late Intermediate Period (c. 900–1470 CE) and the subsequent Inca-influenced Late Horizon (c. 1470–1536 CE), marked by sedentary agricultural communities in the semi-arid Norte Chico region, including the Elqui, Limarí, and Choapa valleys. Early phases, from approximately 1000 to 1300 CE, featured dispersed villages with basic irrigation-based farming of , , and beans, alongside camelid herding adapted to low-rainfall environments averaging under 100 mm annually. Ceramic assemblages from this era, often dated via associated radiocarbon and methods from regional contexts, emphasize local polychrome styles with geometric motifs, reflecting continuity from precursor cultures like El Molle without extensive external influences. Thermoluminescence dating of pottery sherds and hearth features from sites in the Limarí Valley supports village occupations during this early interval, with evidence of small-scale copper working but limited alloying compared to contemporaneous Argentine groups, likely due to scarcer ore deposits and prioritization of water management in Chile's transverse valleys. These adaptations included stone-lined canals and check dams for floodwater capture, enabling settlement in otherwise marginal arid zones distinct from the wetter Andean forelands to the east. The late phase, spanning c. 1300 to 1530 CE, coincided with Inca expansion southward from c. 1470 CE, introducing tampu (waystation) architecture, ushnu platforms, and hybrid ceramics blending Cuzco-inspired aribalo vessels with Diaguita incised designs. Artifacts from Elqui Valley habitations, analyzed via stylistic and compositional studies, indicate selective adoption of Inca agricultural terraces and metal knives, alongside localized resistance evidenced by fortified pukaras. Chilean Diaguita remained focused on utilitarian arsenic-copper items, with less emphasis on prestige silverwork than in Argentine Calchaquí valleys, attributable to regional resource constraints and ecological pressures favoring and lithic technologies. Sites like Faldiguera in the Limarí area exemplify early village phases with thermoluminescence-dated structures showing pre-Inca occupation, while Cerro Pintado contexts reveal late-phase Inca overlays on local petroglyphic traditions, underscoring phased evolution without full cultural replacement. This chronology, derived from stratified excavations and dating suites exceeding 50 samples per major valley, highlights Diaguita's resilience in arid niches, differing from Argentine phases by reduced metallurgical complexity and heightened reliance on .

Sites in Argentina and Comparative Analysis

Archaeological sites attributed to the Diaguita in are concentrated in the northwestern provinces of Catamarca, , Tucumán, and , revealing evidence of complex chiefdoms with large-scale settlements and defensive architecture. The Quilmes ruins in Tucumán's Calchaquí Valley stand out as the largest pre-Columbian urban center in the country, covering about 30 hectares and supporting populations estimated at 3,000 to 5,000 individuals from approximately 850 CE onward. This site features terraced stone structures, enclosures, and fortifications adapted to the arid valley terrain, indicating organized labor and hierarchical social organization characteristic of Diaguita polities. The La Aguada complex in , dating to around 500–900 CE, represents an antecedent or transitional phase influencing later Diaguita developments, with sites showcasing polychrome ceramics depicting felines and mythical motifs alongside early fortified enclosures. These Argentine manifestations highlight larger territorial polities and emphasis on defensive pukarás—hilltop fortresses—reflecting inter-group conflicts and environmental pressures in semi-arid highlands, as evidenced by extensive wall systems and strategic elevations. In contrast to Chilean Diaguita sites, which prioritize valley-based networks for , Argentine examples demonstrate greater investment in monumental fortifications and , suggesting divergent adaptive strategies despite shared ceramic traditions like black-on-red wares. Recent excavations since 2000, including collaborative efforts with indigenous communities, have refined site chronologies through and stratigraphic analysis, confirming Diaguita occupation phases from the 10th to 15th centuries CE and Inca overlays at places like El Shincal de Quimivil in Catamarca. These findings underscore regional variations, with Argentine Diaguita exhibiting more pronounced socio-political complexity via expansive settlements, differing from the smaller, agriculturally specialized communities across the in .

Modern Descendants

Contemporary Communities and Identity

Contemporary Diaguita communities in Chile are officially recognized as an indigenous people under Indigenous Law No. 19.253, enacted on October 28, 1993, which identifies nine indigenous ethnic groups entitled to special protections, including land rights and cultural preservation. These communities are primarily located in the Atacama Region, with significant presence in the Huasco Valley, where groups such as the Diaguita Huascoaltinos maintain traditional practices tied to agriculture and herding. Recognition extended to specific community organizations in subsequent years, such as formal acknowledgment by the National Corporation for Indigenous Development (CONADI) in 2006 for northern groups. In , modern descendants self-identify as Diaguita or Diaguita-Calchaquí, particularly in northwestern provinces like and Tucumán, with revitalization efforts focusing on cultural reconnection through , spirituality, and territorial claims. Claims of descent rely on oral histories preserving ancestral narratives alongside genetic indicating continuity with pre-Columbian populations via admixture with Andean lineages. Population estimates for self-identified Diaguita descendants vary, but genetic and ethnographic studies suggest thousands in and tens of thousands in , reflecting partial assimilation yet persistent ethnic identification. Chilean Diaguita communities emphasize their roots in the northern transverse valleys, distinguishing their identity from the Calchaquí historically associated with Argentine resistance narratives, though archaeological and linguistic overlaps exist; this focus underscores a self-perception centered on pre-Inca agricultural traditions rather than broader confederative histories. In both countries, 21st-century involves for cultural , with Chilean groups leveraging legal recognition for community governance and Argentine ones advancing through intercultural projects like ancestral revival.

Revitalization Initiatives

The Aticks Ypachay project, launched in , represents a key community-driven effort to revive Diaguita-Kakán ancestral traditions in Chile's Valle del Limarí. This collaborative initiative between the indigenous Diaguita-Kakán Lasta Itata association and the British Museum's Sharing Digital Cultural Collections, Ethnography, Languages and Archives Research program documents and studies an under-explored collection of ceramics from the , linking them to contemporary Diaguita potters through workshops and knowledge exchange. The project, whose name translates to "reviving " in the Kakán language, emphasizes hands-on replication of ancient techniques using local materials to foster cultural continuity and identity among participants. Traditional ceramic workshops persist in Diaguita-descended communities of Huasco Alto, such as Chollay, where artisans produce pottery echoing pre-Columbian styles characterized by intricate motifs and functional forms. These efforts preserve technical knowledge of clay preparation, firing, and decoration, serving as living archives of amid broader revitalization drives. Language reconstruction initiatives focus on the extinct Kakán (Cacán), the Diaguita tongue, through archival analysis and community-led etymological work to reclaim vocabulary and grammar from colonial-era documents. Diaguita groups in and engage in these reconstructions to integrate reclaimed terms into cultural practices, though full fluency remains elusive due to the language's dormancy since the 19th century. Such projects align with national recognitions of indigenous heritage but prioritize Diaguita-specific sources over generalized policies. Community-led archaeological endeavors incorporate indigenous perspectives to reinterpret sites, countering academic narratives with oral histories and participatory surveys that empower local stewards in and site management. These intercultural approaches, evident in northern Chile's and settlement studies, blend empirical excavation with to validate Diaguita agency in pre-colonial landscapes. Non-profit organizations, including those with around 100 members, further these through spirituality-focused programs that reconnect participants with ancestral territories and artifacts.

Conflicts with Resource Extraction Industries

Diaguita communities in Chile's have engaged in legal and activist opposition to large-scale projects, primarily citing risks to and sacred sites from operations like Barrick Gold's Pascua-Lama and Goldcorp's El Morro. The Pascua-Lama project, an open-pit gold and silver mine straddling the Chile-Argentina border, faced suspension in 2013 after environmental regulators cited violations including water contamination and impacts, following complaints from Diaguita groups such as the Huascoaltina community over diversion of Andean water flows essential for and . In 2025, the Diaguita Patay Co community denounced Barrick's "" exploration as a revival attempt, alleging unauthorized heavy machinery near Toro s without closure plans for the original site, exacerbating fears of renewed strain in the Huasco . The El Morro copper-gold project in northern Chile's Atacama was halted by the in October 2014, upholding Diaguita appeals that the developer failed to conduct proper indigenous consultations under ILO Convention 169 and inadequately assessed water diversion effects on local oases. Diaguita Huascoaltinos argued the mine threatened scarce , with empirical studies later confirming mining-induced depletion in regional aquifers, such as a 2025 analysis linking operations to drawdown rates exceeding natural recharge by factors of 2-5 times in hyper-arid basins. accounts for over 90% of industrial use in the Atacama, extracting approximately 1,153 liters per second from freshwater aquifers as of 2017, intensifying scarcity amid declining precipitation linked to climate variability. Proponents, including some Diaguita subgroups, highlight economic trade-offs, with projects like Pascua-Lama projected to create over 5,000 direct jobs and generate billions in exports, while modern mitigations such as seawater desalination—now supplying up to 50% of needs for major mines—reduce freshwater dependency. Certain Diaguita women in the Atacama have advocated pro-mining stances, benefiting from corporate social programs that fund community infrastructure, viewing employment as a pathway out of despite broader opposition. These disputes intersect with pressures, as reduced Andean amplifies vulnerability, though critics of dependency argue adaptive indigenous requires preserved aquifers over extractive revenues.

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