The Untold Footprints of Slavery: The Maroon Trails and the Forgotten Cemetery on Cerro de la Popa

The myth of Cerro de la Popa: The virgin that covers everything

If you ask about Cerro de la Popa in any tourist guide to Santa Marta, they will tell you about the virgin, the panoramic view, and the colonial convent. They will say that from there, the Spaniards "watched over" the city. What they don't tell you is that this same hill was the refuge for hundreds of enslaved Africans who escaped, and that the image of the Virgen de la Candelaria was used as an excuse to bless a system of torture. In June 2026, as tourists ride the cable car up to take selfies with the Caribbean Sea in the background, few know that beneath their feet lie bones that the church preferred to bury twice.

The most repeated myth is that the virgin "protected" the slaves. The reality is that the hill functioned as a control point. From the summit, the Spaniards could spot any movement of maroons trying to escape towards the Sierra Nevada. Those who managed to reach the mountain did not find a maternal virgin, but a bloody persecution. The maroons did not ask any saint for permission. They built their own paths, their own gods, and their own dead.

The invisible route: The path of the palenqueros

From the port of Santa Marta, where slave ships from Cartagena and Havana arrived, the enslaved were distributed to the haciendas of the Magdalena River valley and the banana plantations. But many never arrived. As soon as they set foot on dry land, the escape began. The oldest and least documented route connects the port with the Sierra Nevada de Santa Marta, crossing what is now Cerro de la Popa and the surrounding hills.

Mandatory crossing points

The maroons did not walk in a straight line. They used a network of trails that avoided the royal roads. Some of these points still exist, although no one marks them on tourist maps:

• La Ciénaga Grande: South of Santa Marta, the swamps served as a hiding place. The escaped slaves learned to walk on logs and breathe through hollow reeds to avoid detection.
• Cerro de la Popa (western slope): Right where the La Lucha neighborhood is today, there was a clandestine cemetery. The bodies of those who died during the escape were buried without a cross or a name.
• La Quebrada de la Vieja: A tributary of the Manzanares River where the maroons got water and left offerings to their ancestors. Today it is an informal dump.
• El Palenque de San Basilio (distant reference): Although this famous palenque is in Bolívar, the maroons of Santa Marta maintained contact with it. Some managed to get there, but most stayed in the foothills of the Sierra.

The clandestine cemeteries were not mass graves in the modern sense. They were holes dug by hand, covered with river stones, and marked with personal objects: necklace beads, pieces of cloth, fake coins that the slaves used as amulets. On full moon nights, the survivors would return to these spots to sing and ask for protection. This tradition continued well into the 20th century, although almost no one remembers it today.

The forgotten cemetery: Silenced excavations in the 1970s

In 1973, during the construction of a water tank for the La Popa neighborhood, workers stumbled upon something unexpected. About two meters deep, they found human remains. Not one or two bodies. Dozens. Long bones, skulls with deformations typical of certain African ethnic groups (such as the Bantu), and metal objects that did not correspond to the Spanish colonial era. The workers called the Colombian Institute of Anthropology and History (ICANH), but the response was evasive.

According to testimonies collected by local historians, an archaeologist from the Universidad del Magdalena arrived at the site, took notes, and then disappeared. The remains were "relocated" to an undocumented pit. The official version was that they were "pre-Columbian indigenous people," but the objects found (Venetian glass beads, copper buckles) corresponded to the slave trade of the 17th and 18th centuries. The discovery was silenced because it was inconvenient for the diocese of Santa Marta, which at that time was promoting the image of Cerro de la Popa as a place of "peace and reconciliation."

The most serious part is that it was not an isolated case. In 1985, while building the road that goes up the hill, bones appeared again. Once again, it was kept quiet. Today, the forgotten cemetery has no plaque, no cross, nothing. It is under a soccer field and a grocery store. The residents of the La Popa neighborhood know there are dead people there, but no one talks about it for fear of "problems with the church."

Resistance in the water: Shipwrecks and secret communities

Not all slaves arrived alive on land. The bay of Santa Marta was the scene of several slave shipwrecks. The most documented occurred in 1708, when a storm sank a Portuguese ship off Isla de Salamanca. The slaves who survived the shipwreck were not rescued by the Spaniards. On the contrary, they took advantage of the chaos to swim to the coast and disappear into the mangroves.

These survivors founded what are now known as the "shore communities": stilt settlements in La Ciénaga Grande where access was almost impossible. There they mixed their African languages with Spanish, created syncretic rituals, and kept the stories of their ancestors alive. One of these communities, called "El Congo" (today a neighborhood of Santa Marta), still preserves fishing and traditional medicine practices that come directly from Angola.

The Spaniards tried to evict them several times, but they never could. The water was their defense. They knew how to swim, dive, and camouflage themselves among the reeds. The soldiers, with their armor and horses, could not follow them. This aquatic resistance is one of the most heroic and least told pages in the history of Santa Marta.

Touristic silence: Why no one talks about this

Santa Marta lives off tourism. And tourism sells sun, beach, and pretty colonialism. It does not sell slavery, maroons, or mass graves. Official agencies offer tours to Cerro de la Popa that last two hours and focus on the convent's architecture, the virgin, and panoramic photos. No guide mentions that on this same hill public punishments were carried out, that there was a slave stock in the convent's main square, and that the Dominican friars were slave owners.

The Catholic Church has systematically whitewashed this history. In 2010, when a group of Afro-Colombian activists asked to place a plaque in memory of the slaves buried on the hill, the diocese refused. They argued that "there is not enough evidence." But the evidence is in the historical archives of the Notaría Primera de Santa Marta, where the purchases and sales of slaves by the convent are recorded. It is also in the testimonies of the elders of the La Popa neighborhood, who remember their grandparents telling stories of "the blacks of the hill."

The touristic silence is also an economic silence. Hotels, restaurants, and tour operators do not want to "stain" the city's image. They prefer to sell the idea of a "magical" and "welcoming" Santa Marta, ignoring that its wealth was built on the exploitation of millions of Africans. In June 2026, as I write this, there is not a single official tour that includes the maroon route or the forgotten cemetery. You have to look for it on your own, and even then, the information is scarce and fragmented.

Current state: What remains and what is lost

Today, Cerro de la Popa is a tourist viewpoint. The forgotten cemetery remains unmarked. The maroon trails are invaded by illegal housing developments. The community of El Congo fights against gentrification. The elders who knew the routes are dying without leaving a written record.

However, there is hope. Organizations like the Fundación Afrocaribe and the Colectivo de Memoria Histórica de Santa Marta have begun to document these stories. In 2024, they managed to get the Mayor's Office to include a "Memory Point" in the Parque de los Novios, which briefly mentions slavery in the city. But much is missing. Cerro de la Popa needs a plaque that tells the truth. Tour guides need training in Afro-Colombian history. Tourists need to stop asking only for photos and start asking about memory.

A curious fact few know

On July nights, when the wind blows hard from the Sierra, the residents of the La Popa neighborhood claim to hear drums. Not the drums of the July 20th festivities. They are drums that come from the hill, from beneath the earth. The oldest say they are the maroons still dancing, waiting for someone to give them back the name that was stolen from them.

Share this story so it is not repeated. If you are a descendant of maroons, if your family keeps stories of the palenquero route, or if you know the exact location of the forgotten cemetery, write to us through the comments on Malokal or on our social media. We want to document your story before concrete and oblivion erase it all.

Origins

The origins of the African presence in Santa Marta date back to the colonial era, when the Spaniards began importing slaves to work on the region's plantations and mines. This process brought with it a cultural and social legacy that continues to influence the city's identity. The maroons, those slaves who escaped and formed free communities, played a crucial role in the resistance and the creation of a rich and diverse culture.

On Cerro de la Popa, a place many associate only with the convent and the views, lies a deep history that few know. This hill was also a refuge for the maroons, who hid on its slopes while fighting for their freedom. The footprints of these communities can be traced in local traditions, music, and gastronomy, which preserve echoes of their African roots.

A little-known aspect is the existence of a forgotten cemetery at the top of the hill, where it is believed many of these maroons were buried. This place, often overlooked by visitors, is a tangible reminder of the resistance and struggle of those who sought freedom in a context of oppression.

For those who wish to delve deeper into this history, it is essential to talk to the local inhabitants. Many of them can share family stories that connect with the legacy of the maroons and Afro-Colombian culture in Santa Marta. It is also recommended to visit during local festivities, where Afro-descendant music and dance come to life, providing an authentic experience of the cultural heritage that has endured over the centuries.

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Timeline or historical milestones

Pre-Columbian Era

Before the arrival of the Spaniards, the area we now know as Santa Marta was inhabited by indigenous communities such as the Tayronas. Their culture and social organization were complex, and their resistance to colonization marked the beginning of a conflict that would last for centuries.

1498 - Arrival of Christopher Columbus

Columbus arrived on the coasts of Santa Marta on his third voyage to the New World, establishing the first contact between Europeans and indigenous people. This event laid the foundations for subsequent colonization and the beginning of the exploitation of natural resources.

1525 - Foundation of Santa Marta

Santa Marta was founded by Rodrigo de Bastidas, becoming the first Spanish city in present-day Colombia. The arrival of settlers brought with it the encomienda system, which led to an increase in the exploitation of the indigenous population.

16th Century - Introduction of Slavery

With the decline of the indigenous population due to disease and mistreatment, the colonizers began to import African slaves to work on the plantations and mines. Maroon culture began to flourish in the nearby mountains, where escaped slaves formed new communities.

1810 - Independence Movement

The beginning of the independence process in Colombia was also a crucial moment for the maroons, who fought alongside the patriots in a quest for freedom. The figure of the maroon became a symbol of resistance.

1840 - Recognition of Freedom

The abolition of slavery in Colombia was a slow process, but it was officially proclaimed in 1851. However, the aftermath of slavery and the marginalization of Afro-descendants continued. Today, the legacy of the maroons is a vital aspect of the region's cultural identity.

2000 - Recognition of the Forgotten Cemetery

Recent research has brought the Maroon Cemetery on Cerro de la Popa into focus, a place of memory that still needs to be reclaimed. This area is full of history and deserves to be visited to understand the past of the Afro-Colombian community in Santa Marta.

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Key figures or events

Maroons of Santa Marta

The Maroons were slaves who escaped from plantations and formed free communities in the mountains and jungles around Santa Marta. Their resistance and struggle for freedom left a deep mark on local culture. Knowing their history allows us to understand the resistance and resilience of Afro-descendants in the region.

The Virgin of la Popa

Although many know her as a symbol of faith, the story of the Virgin of la Popa is also linked to the experience of the slaves. It is said that many of them came to this place seeking protection and hope. This spiritual background adds a profound dimension to the visit to the convent.

The Maroon Cemetery

This place has been forgotten for a long time, but it is essential for understanding the collective memory of the Maroons' struggle. Visiting this cemetery is a tribute to those who fought for freedom. It is recommended to go with a local guide who can tell the stories and legends associated with this site.

Cultural Resistance

The music, dance, and gastronomy of Santa Marta are reflections of the rich heritage of the Maroons. Attending local festivals, such as the Festival de la Cultura del Caribe, is an excellent way to immerse yourself in this living heritage. Don't forget to try dishes like "sancocho de pescado" while enjoying the cultural performances.

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