According to the Bri Bri vision, the main mythological figures of their religion inhabit physically within the Talamanca territory. These spaces, accordingly, are preserved and cared for through generations.
The Bri Bri culture holds at its core the lessons that teach us how to live in communion with nature and the conscious understanding that we are all one.
Cacao has a special significance in BriBri culture. In their belief the cacao tree is female. Originally the tree was a woman and Sibú (the creator) turned into a tree. Cacao branches are never used as firewood and only women have the right to prepare and serve the sacred drink.
Boruca (also called Brunca, Brunka or Borunca) are a proud indigenous people of Costa Rica. Their striking, hand-carved Boruca masks are so popular that imitations are sold throughout Central America. But the indigenous culture is more than a mask. Boruca is built on faith in the wisdom of elders and the Boruca legends they tell, passed down for centuries. The identity of Boruca reflects a deep respect for the stories told, the nature that surrounds them, and the community they share.
The Ngobe Bugle people spread out from the Panamanian province of Chiriqui to the Costa Rican provinces of Puntarenas and Limon, and have a long history of moving among these territories since before the current borders were established.
Currently, migration of the tribal members between the two countries occurs mainly so that they can work in Costa Rica’s agricultural harvests. Preserving their language is one of the goals these people have set for themselves and instructors who can teach the community’s two languages – Ngobe and Bugle have been appointed in educational centers in the region.
Matambú is one of the 24 Costa Rican indigenous territories and is the only one in which it recognizes a direct link with the ancient Chorotegas, however, around the entire Nicoya peninsula there are towns with practices and traditions that can be recognized as of ancestral origin. The Costa Rican anthropologist María Eugenia Bozzoli recognizes in her book “Costa Rican indigenous locations” (1969), that Matambú, despite the fact that it was no longer recognized as merely indigenous, maintained a series of practices that it approached as heirs of an indigenous tradition.
With the establishment of what were recognized as "indigenous reserves" in the 1970s, Matambú promoted a communal movement to take them into account, this as a way of defending their lands due to the invasion of settlers from the central valley.