This work is one of the latest additions to the growing shelf of Amazonian archaeology. Although Father Porras is not a professional archaeologist, his twenty years’ experience in the Oriente as a missionary and his scientific patience and dedication make of this volume an important document for the prehistory of a region where “progress” is apparently destroying what time was able to preserve.
Contrary to the title, the historical references are rather meager, except for the identification of the primitive site of the Spanish city of Baeza. There are, however, anthropological and linguistic data of some interest. Thus, it seems that quichua was introduced into the region in colonial times by the missionaries; and, for some unknown reason, present day colonizers are intensifying the process. Yet—as also in the coastal section of Ecuador—archaeological findings indicate a complete absence of Incaic influences. This is confirmed by Emilio Estrada in the Appendix, in which he analyzes the pottery collected by Father Porras, and identifies it as Panzaleo II and III. Taking into account the latest findings of Evans and Meggers in the Alto Napo, Estrada thinks that the Quijos culture described by Father Porras belongs to Panzaleos who fled east from Inca aggression.
It should be noted that of the ten archaeological explorations conducted by Father Porras, seven were made possible by his Order —the Josephine Fathers—two by the guayaquileño Estrada, and only one by the Casa de la Cultura of Quito. Estrada also financed the publication of this volume. Perhaps, in some circles culture means only poetry and fiction—not infrequently of the Marxist variety. Anyway, one gets the impression that Guayaquil is not only Ecuador’s biggest city and its economic capital, but that sooner or later the port city will also become the country’s main cultural center.
