Karankawa Tribe - One of the Extinct Native Americans.

Karankawa is an indigenous population concentrated in southern Texas along the coast of the Gulf of Mexico, most of them in the Colorado River and Brazos River valleys. They are composed of several independent, seasonal nomadic groups with a common language and culture.

Since the beginning of European colonization, Karankawa faced violence with Spain. After one famous Spanish attack was the raids of the Karankawas following the founding of the Presidio La Bahía in 1722, Karankawa felt "deeply betrayed, and viewed the Spanish colonial settlements with hostility."

In the 1820s, Texas colonists arrived on their land under the leadership of Stephen Austin, who assigned a captain to expel the Karankawa tribe from Austin's land grant, which led to several attacks, including the Skull Creek massacre at 19 Karankawa.

See other Native Americans in the United States

In the 1840s, Karankawa, now exiled, split into two groups, one of whom settled on Padre Island. At the same time, the others fled to the Mexican state of Tamaulipas.

In 1858, Mexican rancher Juan Nepomuceno Cortina led a group of Mexicans and Texas colonists against what was believed to be the Karankawa's last known refuge, killing many Karankawa people. In 1891, the Karankawa ceased to exist as a functioning tribe.

Research on the history of the Karankawa was hampered because documents about them were written by many tribal enemies. Karankawa has been described as a "cannibal," now believed by many to be a lie initially spread by the Spanish after failing to convert them to Catholicism in the missionary settlements of La Bahía and Refugio.

Although Years later, Texas colonist John H. Moore attempted to justify his role in the Karankawa massacre because "their cannibalism ... [was] unquestionable," though there is no evidence.

Karankawa Tribe - One of the Extinct Native Americans.

Origin Name of Karankawa

The origin of the name Karankawa is from the caves of El Paso. People still worship him today. Early speculation involved names that neighbouring tribes had for Karankawa. The theory is that the name Karankawa comes from related people living nearby who called the dog the term "klam" or "glam," and to love, like, like, "kawa." So Karankawa can mean dog lover or keeping dogs.

Meanwhile, Tonkawa calls them Wrestlers ("Keles" or "Killis") because of Karankawa's expertise in the arts. They were also known as the barefooted or those who did not wear moccasins ("Yakokon kapa-i"). Still, this name is also applied to another group known as Tonkawe. The Apache centipedes refer to the Karankawa as "people walking on water" ("Nda Kun dadehe"), possibly referring to the way they catch and fish for turtles, or because of their location near marshy beaches. In particular, the Karankawas called themselves "Karankawa" as well.

Linguistic data show that the name Karankawa comes from the ancient Main Spanish, "Kalina," and the Northern Carib suffix, "kxura," meaning "people;" a compound emerged: Karinxkxura, which means "Caribbean." Speculation then places the Karankawa language in the Cariban linguistic stock. But this theory is debated, and in the end, the origin of the name "Karankawa" remains unknown.

Origins of Karankawa Tribe

Experts speculate that the Karankawa are descended from a group of Caribbean Indians who arrived from the Caribbean basin by sea. This is based on the similarity of their physical appearance to the natives of the Caribbean.

The Carib subgroup which the Karankawa people belong is still unknown.. According to some contemporary sources, the linguist Herbert Landar, based on linguistic evidence, the Karankawa language and its people belonged to the Carib subgroup. Their migration path to the north is very unclear. However, it is theorized that they migrated during the late fifteenth century. The northern route led from the original land north of the Amazon River to Tamaulipas and Texas.. It was probably done over a long period by short bursts of migration.

Recent archaeological records using radiocarbon dating for artefacts indicate that these original groups had been in the area as early as the 5th millennium BC.

A lifestyle of Karankawa Tribe

Seasonal nomadic lifestyle

The Karankawa voyaged from place to place on a seasonal base in their dugouts, which are made of large trees with the bark left intact. They call it a canoe. They travelled in groups of thirty to forty people and stayed in each place for about four weeks.

After contact with Europeans, canoes were of two types, both called "awa'n": original dugouts and old boats acquired from whites. Both are not used for fishing but only for transportation, and their travels are limited to waters close to land.

The women, children, as well as property travelled in the hold while the men stood at the stern and held the mast of the canoe. After landing at their next destination, the women set up wigwams (called ba'ak in their mother tongue), and the men carried the boats to shore. Their campsites are always close to the shoreline of the nearest body of water.

They built the house by arranging the willow branches in a circle, bending the tops of the branches to the centre, and locking them in a weave. This webbing is tied with deerskin. On top of this skeleton, Karankawa laid the skins of a deer, a wild cat, a panther or a bear, again tied with a deerskin rope.

Next is to make a fire. After contact with Europe, the Karankawa sought matches or tinderboxes from settlers; otherwise, they used the traditional method of using their fire sticks, which they always carried in a pack of deerskin rope.

A fire is always made in the centre of their dwelling and continues to burn day and night. They use animal skins and fur for sitting and sleeping in their dwellings. Their household items and utensils include wooden spoons, ceramic vessels, fishbone needles, and fine deer muscle.

Environment of Karankawa Tribe

Karankawa travelled to the mountains and the basin region. They hunt and gather food from rivers and mountains.

In the region inhabited by Karankawa, many small bits of asphaltum has been found along the coast from oil seeps under the Gulf of Mexico. This cut is used to fasten the arrow to its axis; as a coating for pottery such as ollas, jars, and bowls; and as a way to make waterproof wicker baskets.

Cuisine of Karankawa Tribe

Karankawa cuisine includes venison, rabbit, poultry, fish, oysters and other shellfish, as well as a turtle. Their cuisine also includes fruits and vegetables collected from nature, such as berries, persimmons, wild grapes, seabird eggs, tuna and nopales (prickly pear cactus), and nuts. They boil food in ceramic pots or grill and season their dishes with chillies.

After contact with Europe, Karankawa made wheat flour with water, laid the dough on a flat stone, and baked it over an open fire. They also enjoy imported sweet coffee.

Karankawa is very good at getting pure and fresh water. The white settlers didn't know where they got it from because the white man's well was brackish.

Karankawa people's culture

Karankawa's people's Language

They Spoken language is very hoarse. The syllable structure is a vowel. They double consonants and vowels and often extend sentences beyond the supply of breath they can command. They often abbreviate their words and speak softly.

They also have sign language to talk to people from other Native American tribes.

Smoke signal

Karankawa is famous for its skill of communicating with each other over long distances using smoke. Karankawa could make small flames of smoke rise into the sky in various ways, and it could be understood by them from a distance, like their language. While the method is still unknown.

Manners and customs

Karankawa has a special way of speaking. They carefully held their breath as they spoke; at the end of their sentences, they exhaled heavily, releasing the air they were holding in a while speaking.

In addition, their expressions are interpreted by Europeans as expressionless, mainly because they never see the person they are talking to. Their pronunciation was very precise, and they mocked the poor pronunciation of white people trying to learn their language. Europeans describe their general attitude as sour and tired.

They don't have a regular sleep schedule but sleep whenever they want. They also eat and drink throughout the day.

Karankawa never communicated their real names to white people. They did, however, all adopt English or Spanish names. Many men adopt American military nicknames and Christian names, and they will often change them.

Among Karankawa, there is a taboo in law. After a man and woman are "married", the husband and his children are now no longer allowed to enter the residence of his wife's parents, and his wife's parents cannot enter the home of their children. The two groups are also no longer allowed to talk to each other and cannot meet each other face to face. If there is any danger of coming face to face, both parties should look away and move away from each other. This taboo seems to only apply to husbands and their children, most likely due to discomfort on the part of the wife, as Karankawan people are usually patrilocal.

Arts, athletics, and recreation

Karankawa owns at least three musical instruments: a large pumpkin filled with stones that is shaken to produce sound, a fluted piece of wood that Karankawa pierces with a stick to produce sound, and a flute that is blown gently.

Karankawa practised axe throwing, recreational knife fights, ball games, and wrestling matches. There didn't seem to be any game of guesswork or guesswork developing among the Karankawas. Karankawa is also renowned for their extraordinary physical feats, such as continuing to fight after being injured in battle, breaking the ice with their bodies, and swimming in freezing water.

Archery

Their most outstanding skill is archery. The Karankawas make their own bows and arrows and are renowned for their great skill, whether standing on land, in calm waters, or in turbulent waters.

Their bows were made of red cedar wood, and they made them according to each archer's height, from the feet to the chin or eyes. Bows are always kept in perfect condition. The arrow was about a yard long, tipped with steel and feathered with the feathers of a wild goose.

Karankawa is engaged in archery for hunting and as a recreational activity. They often shoot at targets or shoot arrows perpendicular to the sky. The shooting match they held was lively and lively. Many youths were able to split the previous arrow that hit the target in half from a distance of at least 80 feet.

Social Institutions

Tribal leadership

Karankawa groups are usually led by two heads: a head of civilian government with male lineage, and a warlord, possibly appointed by the head of the civilian government. Although there is no evidence of confederation, as found at Caddo or Creeks. The Karankawa were probably a loose-knit body living under separate chiefs, only united by the common language and shared war expeditions.

The ritual of becoming a chieftain was studied by 18th-century Spaniards. They stated that the selection started from many candidates, and each was cut by a comb made from the spines of a sea fish. Long cuts were dug into their skin from the top of their heads to the soles of their feet and then tied to a pole for several days, either appearing emaciated or emaciated and nearly emaciated. Dead. While this description could indeed be a ritual to elect a tribal chief, Fray Gaspar's diary Jose De Solis states that he suspects this ritual could have been a puberty ritual or a fraternity initiation ritual.

Gender and family structure

One aspect of Karankawa culture is their recognition of three gender roles: male, female, and a third role is taken up by several men and women. Men who take on this third role are called monanguia (see Two-Spirit for a similar concept in Native American culture in general). Monanguia generally takes on women's roles and activities in everyday life while also playing a special role in religious rituals.

According to some accounts, berdache was also practised as a passive sexual partner for other men. The written record of lvar Núñez Cabeza de Vaca, mentions the bridal price and bridal services as part of the Karankawa wedding. While bridal pricing is assumed to be a common system in the Indigenous population invented by Cabeza de Vaca in which the groom gives gifts to the parents of the girl he wishes to marry in order to gain their permission, bridal service is based on a ritual wherein the husband must give every mouthful of food he manages to get.

Collect or rush to his wife. His wife then gave gifts to her parents and, in return, was given food to give back to her husband. This ritual lasts for an unknown number of months, but when completed, the couple usually then engages in a patrilocal residence. In terms of marriage, divorce is a common aspect that usually only occurs in marriages that have not yet been blessed with children and is not possible if children have been born from the marriage.

Between husband and wife, no signs of affection, intimacy, or special treatment were observed. Karankawa reacted violently and sometimes violently to Europeans meddling in marriage or family matters. The Karankawas are said to have great affection and tenderness for their children. Mothers hold babies who are not yet able to walk on their backs, wrapped in hoops of animal skin.

The characteristic appearance of the Karankawa tribe

Physical character

Many Europeans note the sharp contrast in appearance between Karankawa men and women. The women are described as more innocent, shorter, and fatter than men. The man was very tall, of athletic build, and with coarse black hair. Most men have their hair down to the waist.

Their foreheads are mostly low and broad, and their heads are larger than those of most white people. Men, unlike women, have flexible bodies and slender hands and feet. Their skin tone is said to be lighter and closer to the colour of cinnamon than women. Both men and women are renowned for their spectacular white teeth, even to the elderly.

Dresses and ornaments

Everyone Karankawa practised forehead flattening. They shape the baby's forehead first with a piece of cloth, then a thin board, and then a wadded cloth. Each was tied to the head with bandages and left there for about a year. Men wear chest coverings, while women wear deerskin skirts.

They don't wear head coverings or shoes. Some of the women of the tribe occasionally acquired European clothing but would only rip it off or wear it temporarily. European blankets were more useful to the tribe, worn over their bodies during cold weather and pinned with thorns.

Both men and women wore small bracelets of deerskin that were not clothed. In warm climates, children do not put on clothes until they are about ten years old. Karankawa has distinctive tattoos, most notably, a blue circle tattoo on each cheekbone, one horizontal blue line from the outer corner of the eye towards the ear, three perpendicular parallel lines across the chin from the centre of the lower lip down, and two others. A line extends down from under each corner of the mouth.

Additionally, 16th-century European explorers wrote that the Karankawa people had labret, or stick piercings on the lower lip, nose, and other body parts. Women in some tribes, such as the Coco group, also have concentric black circle tattoos starting from the nipples to encircling the entire breast. Men, women and children alike apply shark oil all over their bodies regularly to effectively repel mosquitoes and keep their skin soft and supple.

Europeans who met Karankawa were disgusted by the smell. Women do not wear jewellery, while men wear a lot of jewellery. Men's long hair is braided in three strands. They insert bright items (such as coloured ribbon or flannel). The women never braid their hair or comb it regularly. The men wore necklaces of small shells, glass beads, pistachios, and thin metal discs around their necks (never on their chests). Men also wear finger rings.

Their Religion

Religion and rituals Europeans have limited information about the Karankawa rituals because the Karankawas do not reveal the purpose of their actions or beliefs. When Joutel, explorer and companion of Robert Cavalier de La Salle, questioned their religious beliefs, Karankawa pointed to the sky. On a full moon and after a very successful hunting or fishing expedition, Karankawa traditionally holds a ceremony.

Having gathered around a central fire, they boiled a strong and bitter drink from the leaves of the yaupon tree and stirred it until the top was covered with a yellowish foam. These drinks are shared, and all Karankawas drink freely. Although this drink intoxicated, Europeans saw no visible effect on the natives. A Native stood within a circle of men, wrapped in the skin on his head, and he bent over as he walked around the fire.

They chanted a colourful rising and falling note, and all the Natives joined the chorus. This ceremony will continue throughout the night. In addition, only a few other rituals were observed, and their purpose is unknown. The Karankawa will stare at the sun as it disappears into the sea, like several other indigenous groups in the area. They will also smoke tobacco through their nostrils first to the north, then to the east, west, and south. They often whistle at times and apparently for some purpose, but ultimately for an unknown purpose.

Jean-Baptis Talon, in response to interrogations, reported that "one can only conclude that they have a confused impression of the immortality of their souls and of the resurrection of the dead. by the ceremonies they observe in the burial of their dead. After wrapping the corpses in prepared buffalo skins well, the same skin that he used in life to cover himself, they buried him with his stick, his bow, and arrows, some bacon, some corn and vegetables, and two certain pieces of wood which they used instead of flint for (For this purpose they made a small hole in one of the pieces of wood, which was flat, and they leaned against something; and after sharpening the other, which was round, they adjusted the point I in the hole and made a fire by rubbing the two pieces of wood together. This, by turning the round one between their hands, as quickly as possible) and all that so that he could use it (so they say) when he wakes up". La Salle, Mississippi, and the GulfThree Major Documents Edited by Robert S. Weddle 1987 pp. 253-254

Cannibalism

According to some sources, the Karankawa practised ritual cannibalism, in common with other Gulf coast tribes in Texas and Louisiana today.

Ivar Núñez Cabeza de Vaca, a Spanish conqueror who lived among the Karankawa for several years in 1530 and wrote a memoir, makes no mention of cannibalism except for the ritual consumption of deceased relatives in the form of funeral ashes "served in water for relatives to drink." Cabeza De Vaca admitted that he and his fellow survivors had committed acts of cannibalism of their own, eating their corpses to survive after the shipwreck in Galveston Bay.

And Then, The Karankawa people were shocked by Spanish cannibalism, which they found disgusting. White people have never actually witnessed acts of cannibalism, and the second and third accounts have debatable credibility.

Their Dogs

keep dogs that accompany them on hunting, swimming, and recreational activities. The dogs were silent, with straight ears and fox-like muzzles.

History of Karankawa's Journey

Early encounters with Spain and France (16th - 17th centuries)

The Karankawa Indian camp and historical marker graves are located on the Jamaica Coast on the western tip of Galveston Island.

In 1528, one of the two The barge put together by survivors of Pánfilo de Narváez's failed expedition to Florida ran aground on Galveston Island. The survivors, including Cabeza de Vaca, were cared for by the Capoque group from Karankawa.

From 1527, Cabeza de Vaca lived among the coastal tribes for seven years, earning a living as a medical practitioner and occasional merchant. During his stay, de Vaca reported that a fatal stomach disease reduced the population of Karankawa by about half; The nature and victims of this disease are unknown.

De Vaca reports that extensive trade occurred with inland groups as far as the entire length of the present-day United States. After the introduction of horses by the Spaniards, this trading network strengthened.

Henri Joutel, companion of Robert Cavelier de La Salle on his last expedition in 1687, lists several tribes living in the coastal areas, including the Karankawa (spelt as Korenkake and Koinekahe). His observations were that the Karankawa people were more peaceful than hostile.

At their first meeting, Joutel reported that Karankawa "showed their friendship by putting their hands on their hearts, which means that they are happy to see us." He also noted that they had horses that were undoubtedly procured from Spain.

When de La Salle stole some canoes from Karankawa to sail down the river and build Fort St. Louis, Karankawa was angry. When they heard of de La Salle's departure and subsequent death, they attacked the approximately twenty French settlers remaining in the fort and massacred all but five. Survivors are forcibly tattooed and told to follow Karankawa on their hunting and fishing expeditions; they were finally rescued by a Spanish expedition in 1689.

Relations with Spain

La Salle's ventures stimulated the Spanish into active exploration and colonization of south Texas. A Spanish search for Fort St Louis to check whether the French had again led to fighting between Karankawa and Spain and the formation of hostilities between the two groups.

In 1691, Captain Domingo Teran led a joint land-sea expedition to Texas to reinforce the newly established mission and to seek a French presence. Both expeditions were mismanaged and caused a temporary loss of interest in Spain.

However, France's continued action prompted Spain to permanently occupy the Matagorda Bay area.

La Bahía del Espiritu Santo, a mission-presidio complex, was founded in 1722 on the south bank of the San Antonio river. At first, Karankawa was not hostile to the Spanish. But in 1723, a skirmish broke out between Spain and Karankawa, after which Karankawa shied away from the mission and became hostile.

In 1727, the destruction of Karankawa forced the mission-presidio complex to move inland to the Guadalupe river, where they remained until 1749. Karankawa succeeded in reducing Spanish claims to the Texas coast.

In the 1730s, the Karankawa and other indigenous tribes in the Texas region were seen by the Spanish as the main obstacle to control of northern New Spain. In 1749, Jose Escandon was appointed governor and viceroy to conquer and settle northern Mexico and the territory of Texas and to map, observe, and acquaint himself with the territory and the natives. He recommended that the La Bahía mission be moved due to the hostility of the natives and the unfavourable climate.

A new mission, the Rosario Mission, was founded in 1754. The mission was constantly feared by the natives and often called for military assistance to La Bahía. Overall, it is ineffective as a spiritual and "civilizing" centre. Karankawa escaped when subjected to corporal punishment and continued enjoying the resources the Spanish provided without relying on them.

Over time, the Karankawas grew to speak Spanish very fluently. They adopted Spanish names for themselves to facilitate interaction with white people.

The end of the eighteenth century saw the rise of Karankawa's resistance and power. The Spaniards began to see them as irreversible to missionary life, and some began plotting their extermination. However, neither of these schemes was successful.

In 1779, in response to the assassination of Spanish sailors by a group of Karankawas led by Joseph Maria along the Texas Gulf Coast and the subsequent attack on the Rosario Mission, which was also orchestrated by Maria which led to the abandonment of the mission by the Spanish, the Spanish planned a series of punitive expeditions against Karankawa intended to exterminate them, although all of this proved to be unsuccessful and unsuccessful, and they were abandoned as a strategy in 1786, with the war ending three years later, in 1789.

In 1806, the Rosario mission was merged with the Refugio mission. In 1830, Refugio and La Bahía del Espiritu Santo became secular.

Relations with England and France

While the Spanish tried to incorporate Karankawa into their empire, Karankawa was involved in purely economic terms with Britain and France, trading leather and deer for weapons (i.e., rifles) and household goods.

Encounter with Jean Lafitte

When the pirate Jean Lafitte occupied Galveston Island from 1817 to 1821, some of his subordinate kidnapped a Karankawa woman.. In response, around three hundred Karankawas moved to attack.

When Lafitte learned of their encampment and the impending attack, he sent two hundred of his men armed with two cannons to confront Karankawa. After Karankawa lost about thirty men, they retreated to the mainland with the pirates in pursuit. On the mainland, several Karankawas were killed.

Encounter with Texas invaders

Austin is introduced to Karankawas through encounters with the peaceful Coco tribe. After some dialogue and an exchange of tobacco and fryers, Moses Austin considered them good friends, but after warning the Karankawas at the mouth of a nearby river, Moses wrote in his journal that the Karankawas were universal enemies of man and could not be friends and had to be removed so that Anglo-American settlers could live with them. Peace.

In 1821, Moses Austin received an Austin land grant to house 300 families between Galveston Bay and the Colorado River. Karankawa attempted to hinder their progress by killing the settlers guarding John Motley's ship and stealing their supplies.

In 1825, the settlers united to attack Karankawa. Stephen Austin assigns Captain Kuykendall to lead volunteers to drive them out of the area, which extends to the Lavaca river. They chased Karankawa to Manahila Creek, where a Spanish missionary intervened on their behalf and made them promise never to go east again to Lavaca. This promise was broken, however, and met with disproportionate violence by the Texas colonists.

Their Death

During the Texas-Mexico war, several Karankawas served in the Mexican Army. They suffered greatly at the Battle of the Alamo in 1836, and the Texans took revenge for their services.

Walupe, Chief Jose Maria's 19-year-old son, was captured and murdered by the Mexicans. His father came aboard a Texas settler and announced his intention to take revenge. However, he and most of his men were killed.

Antonio, who claimed to be Jose Maria's brother, became chief of the tribe after that. During his reign and afterwards, the population of Karankawa was significantly reduced by disease, conflict with Europeans and infighting.

In the 1840s, the Karankawas consisted of two groups: one settled on Padre Island. At the same time, the other applied to settle in the Mexican state of Tamaulipas.

After being exiled from their homeland, the latter group reportedly looted and stole; the Mexican government ordered troops to subdue them.

General Avalos was ordered to transfer Karankawa to the borders of Tamaulipas and Nuevo León. The two states clashed over Karankawa and were eventually returned to Reynosa. After the robberies continued, Karankawa was transferred to Texas.

In 1858, the magistrate of Rosario, Mexico, messaged the mayor of Reynosa that he had tried to arrest the Karankawas. Still, they were moving north of the American border outside his jurisdiction.

He added that Mexicans and Americans should work together for Karankawa's arrest. Later that year, Juan Cortina made a surprise attack on the recently returned Karankawa and exterminated what, at the time, was believed to be the last member of the tribe.

In a study of Karankawa published in 1888, one interviewee "thought that some [Karankawa] might still exist, but don't know where."

The Karankawa completely disappeared as a distinct tribe in the late nineteenth century.

Contemporary heritage group

In 2021, a group of individuals claiming descent from the Karankawa people formed the Karankawa Kadla. They volunteer to help preserve the Corpus Christi Bay archaeological site from oil development, develop educational programs, and are interested in reviving the Karankawa language.