Aruba’s first inhabitants called themselves the living beings. The Caquetío people, an Arawakan-speaking group, arrived on the island from the Orinoco River basin in present-day Venezuela, with some estimates placing their migration as early as 2000 BC. They lived in organized villages, practiced agriculture, and left behind a legacy that still shapes the island’s identity today.
Caquetío translates to “the living being.” According to recent archaeological discoveries, the Caquetío people referred to Aruba as Oruma, meaning “The Companion.”
This article traces the Caquetío story — from their sacred caves and coastal shell mounds to the Spanish arrival that nearly erased them. Understanding this history changes how you see Aruba, whether you’re hiking Arikok National Park or walking through Oranjestad.
The Caquetío story isn’t a neat timeline of dates and names. The sources disagree on exactly when they arrived — some say 2000 BC, others point to evidence of habitation going back 16,000 years. What’s clear is that these were skilled divers, farmers, and artists who built a culture that survived Spanish deportation and disease. You won’t find a single museum that tells the whole story, so you have to piece it together from cave walls, shell mounds, and a few dedicated local guides.
Who Were the Caquetío? Understanding Aruba’s First People
The Caquetío were not a single tribe but a distinct culture speaking a dialect of the Arawakan language family.
Standing between 161 and 165 cm tall, they lived in small, self-sufficient communities scattered across the island. Their dwellings, known as bohíos, were simple structures of mud, sticks, and thatched roofs. They cultivated maize, cassava, and beans, supplementing their diet with fishing and hunting.
The Caquetío referred to themselves as “the living beings” and called the island Oruma, meaning “The Companion.” Their society was organized around kinship groups, with a chief or elder leading each community. Unlike the more warlike Carib tribes that dominated other parts of the Caribbean, the Caquetíos were known for their peaceful nature and agricultural practices.
History enthusiasts
Cultural travellers
Hikers exploring Arikok
Their major settlements were concentrated at what we now know as Tanki Flip, Malmok, Santa Cruz, and Savaneta. These locations weren’t chosen randomly — they offered access to both the coast for fishing and inland areas for farming. The Caquetío were avid divers, sustaining themselves on conch, and evidence of this remains in mounds of conch shells along the coastline at Arashi, dating from the ceramic era (1000-1500 AD).
It is totally illegal to take any sea or conch shells as souvenirs from Aruba’s beaches or archaeological sites. The shell mounds at Arashi are protected cultural heritage.
Sacred Spaces and Daily Life: Where to Find Caquetío Traces
The most tangible remnants of Caquetío culture are scattered across the island, from cave walls to coastal shell heaps.
Fontaine Cave and the Pictographs
One of the most fascinating remnants of Caquetío culture can be found in Aruba’s caves, particularly Fontaine Cave. These caves were never used as dwellings — they held deep spiritual significance. Shamanic ceremonies were conducted here, and the walls still bear the pictographs the Caquetío left behind, believed to be tied to their rituals. The cave is located within Arikok National Park, which contains cave paintings, pottery fragments, and other artifacts that offer glimpses into the Caquetío past.
The Natural Pool and Turtle Gardens
According to oral history, the Natural Pool (Conchi) was once used as a breeding den for turtles. Park ranger Rambo at Parke Nacional Arikok sheds light on its history, revealing that the original name was Cura di Turtuga, meaning Turtle’s Garden. It’s believed that this name likely came from the Caquetío people, who used to chase and catch turtles for food. The pool itself is a rugged spot — reaching it requires a 4×4 vehicle or a guided tour, and the swim is choppy on windy days.
The Caquetío were avid divers and sustained themselves on conch, the evidence of which you can still see here and there on the island’s coastline at Arashi. These mounds of conch shells are from the ceramic era (1000-1500 AD) and are a reminder of the heritage and lifestyle of the Caquetío.
Major Settlements: Tanki Flip, Malmok, Santa Cruz, and Savaneta
These four locations were the primary Caquetío settlements. Excavations and archaeological research have shown continuous habitation on the island for thousands of years. Tanki Flip and Malmok sit near the coast, while Santa Cruz and Savaneta are further inland. Today, these areas are developed, but you can still find pottery fragments and shell tools in the surrounding dunes and dry riverbeds — though collecting them is prohibited. For a deeper dive into the island’s layered history, the colonial-era forts and churches tell the next chapter of the story.
1499 and After: The Spanish Arrival and Its Consequences
The arrival of Alonso de Ojeda in September 1499 changed everything for the Caquetío.
Ojeda discovered the whole coast of what are now Venezuela and Colombia, encountering Aruba during this trip. Because he did not find any proof of gold, he categorised Aruba (together with Curaçao and Bonaire) as “Isla inútil” — Spanish for worthless island. This classification had devastating consequences.
Around 1513, the local population was enslaved and deported to Hispaniola (what is now the Dominican Republic) to work in copper mines. Diego de Salazar took a total of about 2000 Caquetíos from all three islands, and probably some from the mainland as well. The introduction of European diseases — smallpox, measles, and influenza — to which the Caquetíos had no immunity, decimated the remaining population.
| Event | Year | Impact on Caquetío |
|---|---|---|
| Alonso de Ojeda claims Aruba for Spain | 1499 | Island labelled “useless” — no immediate exploitation |
| Enslavement and deportation to Hispaniola | 1513 | ~2,000 Caquetíos forced into copper mines |
| Return under Juan Martínez Ampiés | ~1519 | Protected from slavery in exchange for conversion to Christianity |
| Re-population with mainland Caquetíos | 1527 | New settlers from Santa Ana de Coro, led by Cacique Manaure |
Almost six years later, around 1519, the surviving Caquetíos were allowed to return. This was made possible by Juan Martínez Ampiés, who was impressed by the intelligence shown by the Caquetíos, whom he called “Guatiaos,” and had them declared protected from slavery in exchange for converting them to Christians. He (or his son; this is disputed) founded the city of Santa Ana de Coro in Venezuela in 1527 with the help of local Cacique Manaure. Together they coordinated the re-population of Aruba, Bonaire, and Curaçao.
To understand the full scope of Spanish influence on Aruba, visit the Alto Vista Chapel in the early morning — the light hits the yellow exterior best before 9 a.m., and you’ll avoid the tour groups that arrive mid-morning. The chapel sits near the site of the first Catholic mission established after the Caquetío conversion.
Ampiés taught the returning Caquetíos to breed European animals such as goats, pigs, and horses, and introduced many fruit seeds for planting. This period marks the beginning of Aruba’s mixed heritage — a blend of original Caquetío inhabitants, Indigenous people from the mainland (Santa Ana de Coro), and Spaniards. Looking at the geographical distance of 126 km between Aruba and the Venezuelan coast, the constant movement of people makes sense.
On the Ground: What to Know Before You Go
Tracing Caquetío history requires patience and a willingness to look beyond the resort strip.
Where to See the Evidence
The most accessible sites are within Arikok National Park. Fontaine Cave’s pictographs are the clearest surviving example of Caquetío spiritual art. The shell mounds at Arashi Beach are visible but unmarked — look for the low piles of white shells near the waterline, but remember that removing them is illegal. Several place names in Aruba, such as Arikok and Shete, are derived from the Caquetío language. For a broader understanding of how the island’s story unfolded, the stories that celebrate island heritage provide essential context.
Museums and Cultural Centers
Museums and cultural centers are working to educate the public about the Caquetío people and their contributions to Aruba’s heritage. The National Archaeological Museum Aruba in Oranjestad holds a collection of Caquetío pottery, tools, and ornaments. Archaeological research continues to uncover new insights into their way of life. For a deeper look at the island’s architectural evolution, the cunucu houses show how later generations adapted to the island’s environment.
Local Etiquette and Cultural Sensitivity
The Caquetío story is not a tourist attraction — it’s a living heritage for modern Arubans who carry genetic traces of their Caquetío ancestors. When visiting caves or archaeological sites, do not touch the pictographs, remove artifacts, or climb on structures. The shell mounds at Arashi are protected, and taking shells as souvenirs is illegal. If you’re interested in learning more, seek out local guides who can share oral histories that don’t appear in guidebooks. The island’s storytellers are the best resource for understanding the human side of this history.
- Visit Fontaine Cave in Arikok National Park for the most accessible Caquetío pictographs — go early to avoid heat and crowds.
- The shell mounds at Arashi Beach are visible but unmarked; do not remove any shells or artifacts.
- The National Archaeological Museum Aruba in Oranjestad holds the best collection of Caquetío artifacts.
Aruba’s Caquetío Legacy: Your Questions Answered
Where did the Caquetío people originally come from?
The Caquetío migrated from the South American mainland, specifically the Orinoco River basin in present-day Venezuela. They traveled in canoes, navigating the relatively short distance of about 126 km across the Caribbean Sea. Some sources suggest they arrived as early as 2000 BC, while others point to evidence of habitation going back 16,000 years.
What language did the Caquetío speak?
The Caquetío spoke a dialect of the Arawakan language family. Raymundo, a local expert, explains that Arawak isn’t a specific tribe but rather a language that originated around 5000 BC in the middle Amazon. Caquetío, Wahiro, and Taino are all Arawak languages, representing separate groups that developed their own identities.
Are there any Caquetío descendants alive today?
Modern Arubans likely carry some genetic traces of their Caquetío ancestors. The population today is a mix of original Caquetío inhabitants, Indigenous people from the mainland, and Spaniards. However, no pure Caquetío communities exist — the Spanish deportation and disease saw to that. The cultural legacy survives in place names, cave art, and oral traditions.
What happened to the Caquetío after the Spanish arrived?
The Spanish initially labeled the Caquetíos as “useless Indians” because they did not possess gold or silver. Around 1513, about 2,000 Caquetíos were enslaved and deported to Hispaniola to work in copper mines. They were allowed to return around 1519 after Juan Martínez Ampiés had them declared protected from slavery in exchange for converting to Christianity. Disease and cultural disruption continued to erode their population and traditions.
Can I visit Caquetío archaeological sites on my own?
Yes, but with limitations. Fontaine Cave in Arikok National Park is accessible without a guide, though a flashlight is essential. The shell mounds at Arashi Beach are on open coastline. The tradeoff is that these sites have minimal interpretation — no signs explain what you’re seeing. For context, the cultural significance of the cave petroglyphs is best understood through a guided tour with a park ranger.
The Caquetío called themselves “the living beings” and named their island Oruma — “The Companion.” Sixteen thousand years of habitation, a deportation that nearly erased them, and a return that reshaped Aruba’s identity. The shell mounds at Arashi still sit where they were left, the pictographs in Fontaine Cave still hold their red pigment, and the name Arikok still carries the sound of a language that predates every European word on the island. That’s the companion that stays. For more on how this history shaped the island you see today, the stories behind the divi-divi trees offer another layer of the same enduring connection.
Sources and further reading
First Inhabitants of Aruba. Aruba Roots Blog.
Caquetío: The First Nation of Aruba. Djis Pahari, 2023.
Who Was the Original People from Aruba?. Mike Gravel, 2024.
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