The Lule people are an indigenous group with deep historical roots in northwestern Argentina. Originally inhabiting portions of what is now Salta Province and adjacent areas of Bolivia and Paraguay, the Lule were displaced southward and westward by the Wichí people beginning in the late 17th century. They eventually settled in the northwestern portions of Santiago del Estero Province, northern Tucumán Province, and southern Salta Province.
They traditionally practiced a mixed subsistence economy combining hunting, gathering, and horticulture. Historically, they were seminomadic, moving seasonally in response to resource availability. They cultivated a variety of crops including maize (corn), zapallo (squash), and other indigenous plants. Hunting focused on wild game, particularly peccaries (wild boars), and gathering centered on essential forest products such as algarroba (carob tree pods) and wild honey. The Lule comprised several distinct subgroups.
The Spanish colonial period dramatically reshaped Lule society. In 1670, the Jesuit order established the mission of San José de Lules in what is now Lules Department, Tucumán Province, near the present-day city of San Isidro de Lules. This mission persisted until the expulsion of the Jesuits in 1768. During the mission's existence, indigenous Lule and Diaguita populations were sometimes traded or sold as laborers to colonial landowners, plantations, and workshops—a practice that amounted to forced labor exploitation.
Today, Lule descendants have undergone significant mestizaje (racial and cultural mixing) and acculturation with the broader Argentine population. Their traditional language has been replaced by Spanish. However, distinct Lule and Lule-Vilela communities persist, maintaining indigenous identity despite centuries of external pressures.
Contemporary Lule livelihoods have adapted significantly to modern Argentine society. Many Lule engage in small-scale agriculture, raising crops and livestock, including goats, pigs, chickens, and cattle. Rural Lule communities often face land tenure insecurity, with ongoing disputes over territorial rights being a persistent challenge. Several Lule-Vilela communities have been involved in legal conflicts with landowners and agribusiness interests seeking to expand agricultural operations into traditionally occupied indigenous territories.
Educational access varies significantly by location. Rural Lule communities often have limited access to formal schooling, while those in or near urban centers have greater educational opportunities. Literacy rates are unknown for the Lule specifically, though Argentina's 2010 Census indicated that 3.7% of the indigenous population nationally was illiterate—significantly higher than the non-indigenous population.
Media access varies by location. Rural communities may have limited access to television, radio, and the internet, while urban or peri-urban Lule have greater connectivity.
The religious beliefs of the Lule today are predominantly shaped by centuries of Catholic missionization. The majority of Lule identify as Roman Catholics, consistent with broader Argentine religious demographics. However, specific data on religious affiliation percentages for the Lule people are not available from authoritative sources.
Historically, pre-contact Lule religious beliefs likely centered on animistic practices common among Gran Chaco indigenous groups. Historical sources from Jesuit missionaries describe indigenous spiritual leaders (analogous to shamans) and ceremonies involving communal feasting, dancing, singing, and the consumption of fermented beverages. However, detailed documentation of traditional Lule cosmology and ritual practices is limited, as Spanish colonial sources often dismissed indigenous beliefs as "pagan" and did not record them systematically.
One documented aspect of Lule-Vilela cosmology appears in ethnographic collections. A creation narrative describes primordial ancestors arriving from the west (from the direction of the great sea), initially crawling with tails but later walking upright and losing their tails. This narrative suggests early migration memories and possibly reflects contact with other cultural groups or natural environmental changes. However, this account requires careful interpretation and should not be over-generalized.
Contemporary Lule religious practice likely blends Catholic observances with residual elements of the indigenous worldview. Folk Catholic practices common in rural northwestern Argentina—including devotion to local saints, pilgrimage traditions, and celebration of religious festivals—are likely present among Lule communities. Less than 10 percent are Evangelical.
The Lule face several interrelated challenges rooted in historical marginalization, land tenure insecurity, socioeconomic disadvantage, and cultural erosion.
Many Lule communities lack a secure legal title to their ancestral lands. Although Argentina's Constitution (reformed in 1994) recognizes the "ethnic and cultural pre-existence of indigenous peoples" and guarantees communal land rights, implementation has been inconsistent. Disputes with agribusiness interests, deforestation pressures, and inadequate enforcement of indigenous rights remain significant issues.
The extinction of the Lule language represents a profound cultural loss. With no native speakers remaining, linguistic revitalization is effectively impossible without extensive archival research into historical missionary grammars and vocabularies.
Lule communities experience higher rates of poverty, unemployment, and economic marginalization compared to non-indigenous Argentines. Limited access to credit, markets, education, and infrastructure constrains economic opportunities. Support for sustainable livelihoods—including small-scale agriculture, artisan cooperatives, and culturally appropriate economic development—is needed.
While Argentina's 2010 Census indicated that indigenous illiteracy rates (3.7%) were higher than the national average, specific Lule data are unavailable. Ensuring access to quality education—including culturally relevant curricula that incorporate indigenous history and identity—is essential. Bilingual education programs exist for some indigenous languages in Argentina, but with Lule extinct, Spanish-language education predominates.
Rural Lule communities face particular challenges accessing medical services, requiring investments in rural healthcare infrastructure and culturally sensitive health programming.
Pray for access to education, healthcare, and economic opportunities that break cycles of poverty.
Pray that Argentine believers—both indigenous and non-indigenous—would be moved to share the Good News with Lule communities in culturally respectful and linguistically accessible ways. Pray for the Holy Spirit to draw Lule hearts to saving faith in Jesus Christ.
Pray that God would raise up Lule believers who would become faithful disciples, church planters, and leaders within their own communities, bringing the transforming power of the gospel to their people.
Scripture Prayers for the Lule in Argentina.
Population Estimates: The 2010 INDEC Census reported 3,721 self-identified Lule. An earlier 2004-2005 ECPI survey reported only 854 first-generation Lule descendants. The significant increase likely reflects broader self-identification rather than population growth alone.
Urbanization Rate: The ECPI 2004-2005 reported 98.9% of Lule living in "urban" areas. This classification likely reflects census definitions that categorize small towns and settlements as "urban," rather than indicating that Lule have abandoned rural livelihoods.
Religious Affiliation: No Lule-specific religious demographic data exist. The assertion of Catholic majority is inferred from Argentina's national religious demographics and the historical influence of Catholic missions among the Lule.
Lule-Vilela Overlap: Many communities identify as "Lule-Vilela" rather than purely "Lule," reflecting historical intermarriage and shared territories. Census and INAI data sometimes treat these as separate categories, creating potential double-counting or classification ambiguities.
Confidence Overall: 0.67 (out of 1.0)
Confidence Explanation:
This profile draws on multiple authoritative sources, including Argentina's 2010 National Census (INDEC), the 2004-2005 ECPI survey, ethnographic research published in peer-reviewed journals, Spanish-language Wikipedia entries citing government sources, and documentation from the Instituto Nacional de Asuntos Indígenas (INAI). Sources are diverse (census data, anthropological research, linguistic documentation, government reports) and include both English and Spanish materials. However, several significant gaps reduce confidence: (1) No recent ethnographic field studies (post-2015) specific to Lule communities are accessible; (2) Religious affiliation data are inferred rather than directly sourced; (3) No Scripture availability data exist for the extinct Lule language; (4) Economic, health, and education data are extrapolated from national indigenous averages rather than Lule-specific statistics; (5) No data on Christian adherence or Evangelical presence among the Lule are available from authoritative non-Joshua Project sources. Despite these limitations, the profile accurately represents available evidence and transparently flags data gaps.
| Profile Source: Joshua Project |
